An Alphabetical Analysis
Volume 4 - Dispensational Truth - Page 91 of 196
INDEX
Promised afore by His prophets
According to the revelation
in the Holy Scriptures
of the mystery, kept in silence in
age times, but now manifested, and
through prophetic writings made
known
For obedience of faith unto all
To all nations for the obedience
Nations
of faith
Grace from God our Father.
Praise to the aionion God and to
the only wise God.
The outer section contains the great dispensational portion which
occupies chapters 9 to 11.  The general disposition of subject matter is as
follows:
Doctrine (1:1 to 5:11)
a
1:1-17.
General statement.  Justification by faith.
b
1:18-32.
Gentile.
c
2:1-29.
Jew.
b
3:1-31.
All the world.
a
4:1 to 5:11.  Particular exposition.  Justification by faith.
Dispensation (9 to 11)
a
9:1-29.
Elect
remnant.  Not all Israel that are of Israel.
b
9:30-33.
Prophets.
c
10:1-13.
Law.
b
10:14-21.
Gospel.
a
11:1-36.
Elect
remnant.  All Israel.
Practice (12:1 to 16:24)
a
12:1-21.
Relation to God and members of body.
b
13:1-14.
Relation to civil authority and neighbour.
c
14:1 to 15:7.
Relation of Jewish and Gentile members.
b
15:8-33.
Relation of Jewish and Gentile believers.
a
16:1-24.
Relation to individual workers.
As our present concern is the dispensational aspect of truth, we turn
at once to Romans 9 to 11 which deals with this particular feature.
From Sorrow to Song
This theme, which, as Romans 9:1-3 and 10:1 show, was very near to the
apostle's heart, had 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 levelling 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