Romans 11 must, however, be considered before we close this article,

for there we find the apostle's words, `reconciling a world', explained.

Here again the whole passage demands more elaboration than it is possible at

the moment to give it.  We will just point out that which bears most directly

upon our subject, leaving the wider context (which, however, is absolutely

essential) for further study.  Romans 11 speaks of things from a purely

dispensational stand-point.  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 (hina) he might fall; the blessing of the

Gentile rather is in view.  Note the way in which the apostle speaks of

Israel's fall and their fulness, their rejection and their reception (Rom.

`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

`For if the casting

away of them be the Reconciling of the 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 2

Corinthians 5:19.  The world, indicating, according to Romans 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.  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 Romans 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 Romans 15:8.  We must not

forget, however, that this 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 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' (Rom. 15:6.7).

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' (Rom. 15:8,9).

The words `glorify God' in verse 6, as a result of the unity there

established between Jew and Gentiles, are linked with their recurrence in