11: 11) and the verb "to save" (sozo) five times (Rom. 9: 27; 10: 9, 13; 11: 14, 26).

While the presence of these evangelical terms is sufficient to show that the main theme of

the epistle is still in sight, an examination of the passage makes it evident that the point of

view has changed. We are now looking at things from the dispensational standpoint.

The writer is concerned with the nation itself, and not merely with the individuals in the

nation. The effect of the one nation upon the many nations is noted, the salvation of "all

Israel" is thankfully recorded, and the reconciling of the world is seen to be contingent

upon the casting away of Israel.*  (* - This "reconciliation" must be carefully

distinguished from the "reconciliation" of Rom. 5: 1-11).

This theme, which, as Rom. 9: 1-3 and 10: 1 show, was very near to the apostle's

heart, has already been touched upon in the opening chapters, but there it is glanced at

momentarily to be put aside until in these chapters it can be given the consideration it

deserves. We refer to the opening verses of chapter 3: where the apostle realizes that

the leveling doctrine of justification by faith appears to do away with the dispensational

advantages of the Jew, and may even lead some to think that Israel's unbelief makes the

faithfulness of God of none effect. In chapter 3: the apostle is content to express his

repudiation of such a charge, basing his argument mainly on the fact that God would

cease to be the Judge of the world if His righteousness could possibly be impugned. As

soon, however, as he has carried his doctrine to its glorious goal, he returns to this

tremendous theme. He now establishes fully the "advantage" and "profit" of being one

of the circumcision (Rom. 9: 4-5), and emphasizes the fact that the true Israel of promise

were called "in Isaac" and in accord with "the purpose of God according to election"

(9: 6-13). The question of Rom. 3: 5: "Is God unrighteous Who taketh vengeance?" is

repeated in Rom. 9: in connection with God's sovereign choice of Israel and rejection

of Esau: "Is there unrighteousness with God?" (Rom. 9: 14). The sovereignty of God is

further discussed and emphasized by bringing forward two very different examples: the

Lord's words to Moses: "I will have mercy on whom I will have mercy", and the raising

up of Pharaoh (9: 14-18). In Rom. 9: 27 a remnant only is "saved", but in Rom. 11: 26

it is "all Israel". The section opens with sorrow (Rom. 9: 1-3) but it closes with song

(Rom. 11: 33-36).

Before we can do much more, it will be necessary to obtain a view of the scope of

Rom. 9:-11: as a whole. We have already seen that the section opens with "sorrow" and

closes with "song", and that while only a remnant is "saved" at the beginning, it is "all

Israel" at the close. These features give us the first great divisions of the section, which

we must note. We observe, moreover, that immediately following the list of Israel's

advantages (Rom. 9: 4, 5) the apostle breaks into a doxology. In this doxology, where it

is a question of the Lord being "over" all, panton is used, but in the concluding doxology

of Rom. 11:, where it is a question of origin and goal, ta panta is used. In the central

section we find the expression "Lord of all". Here the context indicates that a wide range

is intended, for "there is no difference", says the apostle, "He is rich unto all that call

upon Him" (Rom. 10: 12). The "all", clearly, is co-extensive with "those that call". This

great section of Romans, therefore, is bounded at either end by the tremendous thought

that "God is over all", and at the centre the same note is struck. We will not attempt, at