at {116} he is opposing. Frequently, as
I say, it hardly appears on the surface of St. Paul's writing that he
really has a definite opponent in view. Sometimes, as in the passage
now to be considered, it becomes apparent, and the argument is best
exhibited in the form of a dialogue (though to let the dialogue appear
clearly, missing links have to be supplied) thus--

_Jewish Objector._ But if all this is true--if Jews are no better off
than Gentiles--of what use is it to be a Jew? What is the value of our
circumcision and the position into which it initiates us? (ver. 1)

_St. Paul._ Its value is manifold. To take one point first[2], it
lies in the fact that the oracles of God--His teaching and
promises--were entrusted to our race (ver. 2).

_J. O._ But if God thus of old gave special promises to us as His
special people, and if now we are simply like the heathen under His
wrath, the conclusion is that He has been false to His promises
(argument implied in ver. 3).

_S. P._ No: that is not to be thought of. It is not God who has
played false, it is man: it is our race. The Jews refused to believe:
not however all of them, but some. If there is {117} a trial between
God and His people as to which has been true, it is God who must be
vindicated as the Psalmist says[3] (vers. 3, 4).

_J. O._ But if, as your teaching proves, all our unrighteousness is
made to serve as a background on which God makes His righteousness all
the more evident--that is enough. Our wrong-doing serves its purpose
in this way. God has no right both to use our wrong-doing for His own
purposes, and then, besides this, to visit His wrath upon us (ver. 5a).

_S. P._ Such thoughts our human nature suggests (ver. 5b). But we
know they are false. God is the judge of the world, and His action
necessarily supplies the standard of all judicial righteousness (ver.
6).

J. O. But do consider my point. If the result of my playing false to
God is that His fidelity is only thrown into higher relief and the
whole process ministers to His glory, why am I, the unconscious
instrument of His glory, treated as an offender? and why should I not
resolve to go on freely doing wrong (as you yourself are sometimes
accused of teaching), so as to give God more abundant opportunities to
overrule my action for the greater good? (vers. 7, 8a.)

{118}

_S. P._ A man stands justly condemned in the very using of such an
argument (ver. 8b).

What