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 Romans 3:5

`Is God unrighteous Who taketh vengeance?' is repeated in Romans 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 Romans 9:27 a remnant

only is `saved', but in Romans 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 Romans 9 to 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 division 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, where

it is a question of the Lord being `over' all, panton is used for `all', but

in the concluding doxology of Romans 11, where it is a question of origin and

goal, ta panta is used.  (See All and All Things1).

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 the moment, a full structural analysis of

these chapters.  Let us be content at the beginning with the barest outline.

We can fill in the detail as we learn more.

A tentative outline

A

`Over all (panton) God blessed unto the ages' (9:5).

B

The Remnant saved.

Mercy on some.

Corrective as to `all Israel' (9:6).

C

9:30 to 11:10.

The Stumbling stone.

The Lord of

Christ the end of the law.

all that

B

All Israel saved.

Mercy on them all.

Corrective as to the Remnant (11:1-5).