of the Scriptures, with few exceptions, were Jews, and it was in those Scriptures revealed to them by God where He made known His plans and purposes. The will of God for a per son's life is very important. Moreover, the greatest tragedy that could come to any person would be to live and die having missed God's will. The Jew was much blessed with this knowledge. "And approvest the things that are more excellent, being instructed out ofthelaw" (2: 18). Having the Law gave to the Jew a perfect standard for testing a thing or a person. After all, the Word of God is truth, and the person who knows and understands it can settle with authority right and wrong. The Scriptures are the final authority in matters of faith and practice, and they were read and explained to the Jew every Sabbath. All of this developed in the Jew a confidence that he was "a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth of the Law" (2: 19, 20). Now there is no question that the Jew who understood and obeyed God's will was qualified to guide, instruct and teach others who did not, like him, know and understand the Law. To be able to train the untaught in moral, ethical and religious matters is most commendable. And no one will deny that these privileges of the Jew did place him in the position to teach and direct others. The question arises now as to whether or not these pri vileges exonerated the Jew from the righteous judgment and condemnation of God. To possess the name of "Jew" with all of its rights and privileges, enjoined upon him solemn responsibilities. Has he carried out his responsibilities and obligations? Did he practice what he preached to others? If he did, then he is safe from the wrath of God. If he himself did not obey God's Law, he is equally guilty with the Gen tile and is therefore condemned. Actually the Jew is used in this passage as a test case. If the Jew, with his unnvaled opportunities to know God, fails to pass the test, there can be found no hope for mankind anywhere apart from God's grace and mercy. How will the Jew fare under Divine scru tiny? In setting forth these privileges of the Jew it is not Paul's intention to be ironic. These same privileges Paul himself 69
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