(xlvii. 5) ; but by the force of the correlatives, God is at the same time the Father of Israel, and Israel is the people of God. In like manner this relation is expressed in abbreviated form (the two respective correlatives being left to be supplied. See Append, on locutio concisa) in Rev. xxi. 7 ; comp. Rom. viii. 18, 19. Some understand bo%av, the glory , of the ark of the covenant ; but Paul is not speaking here of anything corporeal. God Himself is called the Glory of His people Israel, by the same metonymy, as He is called the Fear , instead of the God [the Object of fear], of Isaac, Gen. xxxi. 42, 54. — xai ai b/a- &r\xai, xu i 7] vofioks'/a, and the covenants and the giving of the law) comp. Heb. viii. 6. The reason why the covenants are put before the giving of the law , is evident from Gal. iii. 17. A/a^xa/ is plural, because the testament , or covenant, both was frequently repeated, Lev. xxvi. 42, 45 ; Eph. ii. 12 ; and was given in various modes [yroXvrpfaws], dispositions [one, the law received by the disposition of angels, the other the Gospel covenant under Jesus], Heb. i. 1 ; and because there were two administrations of it, Gal. iv. 24, the one promising, the other promised [the subject of the promise]. — xai Xarpsj a xai a i srruyyeX/ a/, and the service of God and the promises) Acts xxvi. 6, 7 ; Eph. i. 13 ; Heb. viii. 5, 6. Here the giving of the law and the service of God , the covenants and the promises correspond by chiasmus.1 For the promises flow from the covenants; and the service of God was instituted by the giving of the law. [It was the promises that procured (gained) for the service of God its peculiar dignity. Moreover , the Holy Spirit was promised. Gal. iii. 14. — V. g.]
5. rrLv o/ tfarspsc,, x.r.X.) whose are the' fathers, etc. Baurw- garten has both written a dissertation on this passage, and has added it to his Exposition of this Epistle. All, that is of im- portance to me in it, I have explained im Zeugniss, p. 157, etc. (ed. 1748), [c. 11, 28]. — xai Jg uv, and of whom, i.e. of the Israelites, Acts iii. 22. To the six privileges of the Israelites lately mentioned are added the seventh and eighth, respecting the fathers, and respecting the Messiah Himself. Israel is a noble and a holy people. — 6 wv) i.e. og sen, but the participle has a more narrow meaning. Artemonius with great propriety proves
1 See Appendix.