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out that which bears most directly upon our subject, leaving the wider context (which,
however, is absolutely essential) for future study. Rom. 11: speaks of things from a
purely dispensational standpoint. The Jew, as a nation, is being set aside, a remnant
retain the continuance of the root and fatness of the olive tree, but some of the branches
have been broken off, and the wild branches, the Gentiles, have been grafted in. The
apostle repudiates the notion that the Jew has stumbled in order that he might fall; the
blessing of the Gentiles rather is in view. Note the way in which the apostle speaks of
their fall and their fulness, their rejection and their reception (Rom. 11: 12, 15):--
"Now 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 fulness?"
"For if the casting away of them be the RECONCILING OF A WORLD, what shall
the receiving of them be, but life from the dead?"
Here is Paul's inspired explanation of the term already noted in II Cor. 5: 19. The
world, indicating according to Rom. 11: 12 the Gentiles particularly, has been
reconciled. No longer is there a nation on earth whose priesthood, laws, and
exclusiveness keep the nations at a distance. No longer is Christ limited to the Messianic
prophecies and hopes of Israel, and the restrictions of "the flesh." He is declared to be
the Son of God with power by the spirit of holiness, by the resurrection from the dead.
The apostle gives some further statements bearing upon the reconciliation in Rom. 15:
which it is important to notice. Those who have studied the structure of the epistle to the
Romans are aware that a new section, a dispensational section, commences with
Rom. 15: We must not forget, however, that the section is connected with the preceding
verses. The true reading of verse 8 is not "now I say," but "for I say." What is the
connection? The question that runs through chapter 14: to 15: 7 is the one of
"reception." The chapter opens with the words, "Him that is weak in the faith receive
ye." It then discusses the difference between weak faith and strong faith, between the
one who eateth all things and the one who eateth only herbs, between the one who
regards a day and the one who does not regard a day. The section closes with the words:--
"That ye may with one mind and with one mouth (i.e. in place of the `disputations'
between the Judaistic and Gentile parties) glorify God. . . . wherefore receive ye one
another, as Christ also received us to the glory of God."
It is then that the apostle says:--
"For I say that Jesus Christ was a minister of the circumcision. . . . and that the
Gentiles might glorify God for His mercy."
The words "glorify God" in verse 6, as a result of the unity there established between
Jew and Gentile, are linked with their recurrence in verse 9, as a result of the extension of
the blessings (primarily sent to Israel) to the Gentiles. Two ministries are in view here:--
1. Jesus Christ--a "minister of the circumcision" (Rom. 15: 8).
2. Paul--the "minister of Jesus Christ to the Gentiles, ministering the gospel of
God, that the offering up of the Gentiles might be acceptable (cf. 12: 1