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#65.
The dispensational Section opens (9:-11:).
pp. 154 - 159
With the closing words of Rom. 8: the inner section of this epistle ends. This inner
section deals, not with the covenant relationship of Israel with Abraham, but with man in
general, whether Jew or Gentile, in relation to Adam. Just as it is necessary to distinguish
between the unconditional covenant made with Abraham and the law that was given
430 years afterwards (Gal. 3: 17), so it is important to distinguish between the covenant
made with Abraham and the relationship between all men and Adam. When this question
has been dealt with and the glorious outcome stated (Rom. 8: 1, 38, 39), the apostle
addresses himself to yet another aspect of truth. This aspect, in which the apostle was
deeply interested, is concerned with the position of his own countrymen: their attitude to
the gospel, their place in the scheme of things, the question of God's elective purposes,
and many other related subjects. When facing the problems of Rom. 7: we felt like
exclaiming that here surely is the most difficult passage in Romans. But when we come
now to consider Rom. 9:-11:, we feel inclined to reverse our judgment.
As we proceed with our examination of these three chapters, we shall discover that the
great theme of Romans, with its emphasis on "justification" and "the gospel", is not
forgotten, but runs through their teaching just as surely as in Rom. 1: - 5: 11, and
Rom. 5: 12 - 8: 39.
There are twelve references to "righteousness" in Rom. 9:-11:, which occur at the
end of Rom. 9: and in the first half of Rom. 10: The occurrences in Rom. 9: are as
follows:
Dikaiosune ("Righteousness") in Romans 9:
GENTILES.
A |
30. Followed not after righteousness.
B
| 30. They have attained unto righteousness.
C | 30. Even the righteousness which is of faith.
ISRAEL.
A |
31. Followed after the law of righteousness.
B
| 31. They have not attained to the law of righteousness.
C | 32. Sought it (i.e. righteousness) not by faith.
These contrasting passages are followed in Rom. 10: by a further contrast, this time
between the "righteousness of God" and "their own righteousness", and the
"righteousness of the law" and the "righteousness of faith"--and centrally placed, the
statement that Christ is the "end of the law for righteousness to every one that believeth"
(Rom. 10: 3, 4, 5, 6, 10).
The "gospel" (euaggelion) is mentioned twice (Rom. x.16; 11: 28), and "preaching"
twice (euaggelizo) (Rom. 10: 15). "Salvation" (soteria) comes three times (Rom. 10: 1, 10;