so overrules it that "their fall becomes the riches of the world; and their diminishing, the riches of the Gentiles." Now is brought out that mystery "which in other ages was not made known unto the sons of men,

that the Gentiles should be fellow-heirs, and of the same body." To be "fellow-heirs" is much more than had been promised by God through the prophets to the nations in the Messianic Kingdom. To be of the same body, is to be lifted up into such relation to the Christ that they are made members of Him. The fall of the Jews as the elect people opened the way for a new election, which through Christ should be brought nearest to God, highest in honor, and be His chief instrument in the further stages of His work. Thus "the fall of the Jews was the riches of the world," because, they failing to answer the end of their election, the Messianic Kingdom was not set up then, and the Gentiles can now become His elect, and being made members of Christ, be partakers in the highest degree of spiritual blessings.

It may be said, to guard against possible misapprehension, that the apostle is not speaking here of the deliverance of individual Gentiles from God's eternal wrath. He does not affirm that if the Jews had not fallen, no Gentile could have escaped everlasting damnation. Because special grace had been given to the Jews, all grace had not been withdrawn from the Gentiles. Nor does He affirm that the Jews must be cast away in order that the Gospel might be preached to the Gentiles. It was the special calling of the Jews to make known their Messiah, and His salvation to all nations; and had they remained faithful, this calling they would have fulfilled, as they are still to fulfill it. (Zech. viii. 22.)

As we are now able to see how the failure of the first

a

or national election opened the way for the choice of a second the church- taken from all peoples, we can, also, see how the restoration of the first to its covenant standing may be a source of fresh blessing to the nations, or to all not included in either of the two elections. The second election is but a part, comparatively few, out of the multitudes of the Gentiles, as the Jews were only one out of many nations; and when it is gathered and completed, the Church made like her Head, new stage of Divine activity begins. Then the Jews in the repentant "remnant" are restored to their original relation as the theocratic nation, and God is able to fulfill through them His promises of blessing to all the world. This is the fulfillment of the apostle's words: "If the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness?" Now a part only of the Gentiles are made rich through their membership in the body of Christ; but when "the Deliverer shall come out of Sion, and turn away ungodliness from Jacob," then will all the ends of the earth see the salvation of God. The receiving of the Jews will be "as life from the dead."

Thus the apostle distinctly recognizes God's way of carrying on redemption by elections, first of a nation, then of a body of individuals from all nations, each chosen with reference to its special end. The Jews, though cast off for the time as a people, are still "beloved for the fathers' sake," and are yet to fulfill the purpose of God in them; "for the gifts and calling of God are without repentance." And the Church, made up of both Jews and Gentiles, gathered individually during the time of the Lord's absence through the preaching of the gospel, will also fulfill its functions as the body of Christ; and through both elections, in the day of the Kingdom, will God manifest Himself to all the world.

To the Jews as the covenant people it was due that the Gospel be first preached, and not till they refused to hear was it preached to the Gentiles. (Acts xiii. 46.) Through their persistent disobedience, "the Kingdom of God was now to be taken from them, and given" to others (Matt. xxi. 43), and the Lord's words fulfilled, "Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord." But during His absence, all among them who believed on Him might have part in the new election; the Jew in this relation had no advantage over the Gentile. (Gal. iv. 28, etc.) Few comparatively in later generations have believed, the veil is still upon their hearts. They know not that their Messiah is risen and in heaven; but He will manifest Himself to them, and their unbelief, like that of Paul, will vanish away; and like Thomas they will cry, "My Lord and my God."

Having seen how the casting away of the Jews was for the benefit of the Gentiles, we are now to consider the new relation of the latter to the Messiah. In the prophets He had been presented in His special relation to the Jews as their Messiah, and only through them to the nations; but by His work on the cross, and His exaltation into heaven, He was now brought into direct relations with all men. First, by His atoning sacrifice as Son of man, He opened the way for the approach of all to God. Now the gospel of forgiveness could be everywhere preached, to the Gentiles as well as to the Jews, that all might believe and be saved. (Rom. iii. 22.) Thus His relation to men as their Saviour from sin through the cross, was universal. All might come unto Him, and through Him enter into the fullness of the grace of God. Second, as the Risen One, He became the fountain of a new and heavenly life of which all

who believed in Him might be made partakers. "Thou art my Son, this day have I begotten thee," was interpreted by the apostles of His being begotten in resurrection. (Acts xiii. 33.) When He ascended and was glorified, He was made the second Adam. (1 Cor. xv. 45.) Humanity in Him then reached its highest condition; no more under the law of sin and of death, but able to receive the fullness of the Spirit, and to be glorified with the glory of God. "The first man is of the earth, earthy; the second Man is the Lord from heaven." As the second Adam, the quickening Spirit, He could give His heavenly life to all who came unto Him in faith. Believing, they were baptized into Him, made members of Him, branches in the Vine. In this gift of a new life there was no difference put between the Jew and the Gentile, bond or free, male or female. All the children of the first Adam might become the children of the Second.

Thus, both as the Crucified One and as the Second Adam, His relations to the world were universal. His sacrifice on the cross was for all. He was "the propitiation for the sins of the whole world." All who sought to be members of Him, were made in regeneration partakers of His life. "Go ye and make disciples of all the nations, baptizing them." And those thus made disciples, without distinction of race or of sex, constituted the new election, the Christian Church. The Messiah exalted into heaven, and thus set free from all local and national bonds, can now be presented to all on the earth as their Saviour and Lord. He died for all; the gospel can be preached unto all. Son of David, but He is more; He is the Son of man.

He is the

CHAPTER II.

THE NEW ELECTION, AND ITS CALLING AS THE BODY OF CHRIST.

THE first act after the ascension of the Messiah was the sending of the Holy Ghost, that the Church might be gathered. This new election, taken from among all nations, was to the Jews a matter of great surprise. How far it had been foretold in the prophets, is a point into which we need not here enter. (Isa. lxv. 1.) But if foretold, it had not been comprehended by the elect people as a part of the Divine purpose. (Eph. iii. 6.)

The subjection of all nations to the Messiah, and their blessedness under His rule, was one of the most familiar themes of prophecy; but an election from all nations to stand in closer relations to Him, and to be advanced to higher honor in His Kingdom, than themselves, was something as new to them as it was incredible. This subordinate position was more offensive than banishment from their land, and a temporary suspension of the theocratic relation; and is a stone of stumbling even to this day.

The purpose of God in this new election was in general the same as in the election of the Jews, that to its members He might first reveal Himself; and then through them, made like unto His Son, reveal Himself to the world. To this end, the gospel was to be preached to every creature, that whosoever believed might enter