eyes, and the great fact that Christ was the end of the

law for righteousness

to everyone that believeth became a stumbling block and

an offence to them.

Only a remnant believed, and that elect company was not

exclusively Jewish,

but included those who walked in the steps of Abraham's

faith.  There was no

difference between the Jew and the Greek, for `the same

Lord over all is rich

unto all that call upon Him'.

Towards the close of Romans 10 the apostle quotes the statement of

Moses, that the Lord would provoke Israel to jealousy `by them that are no

people'.  This he now unfolds in connection with the great subject of the

reconciling of the world, which is dealt with in Romans 11:11-36.  This,

however, we must leave for the moment.

The subject-matter of Romans 9 to 11, the peculiar style of the

apostle's argument, the many quotations and analogies from Old Testament

Scriptures, make the study of these chapters difficult, and perhaps a

weariness to the flesh.  The extreme importance, however, of the great theme

of justification by faith demands that it shall be considered in all its

bearings, whether in connection with the law of Moses, the call of Abraham,

the headship of Adam, or, as in the passage before us, the failure of Israel,

and the election of the Gentiles.  Principles are brought to the light in

these passages that are of vital importance to every believer who desires to

understand the ways of God with men.

In the earlier verses of Romans 11, the apostle shows that the failure

of the bulk of the nation of Israel in no way invalidates God's purpose or

His faithfulness.  We have seen that the prophets foretold `a remnant

according to the election of grace', and we also learn that the defection of

Israel has been overruled to bring about the reconciliation of the Gentile

world.  Looking on to the close of the chapter, we find that `all Israel'

shall be saved, because `the gifts and calling of God are without

repentance'.  The words `all Israel', `Jacob', and `Zion', together with the

prophecy alluded to, preclude our making any deduction from these verses but

one -- namely, that there will be a national restoration and blessing of

Israel according to the terms of the New Covenant.  Quite a number of

questions suggest themselves as we read this section, but it is evident that

the apostle, when he wrote about the olive tree, had no intention of

introducing a theological argument at this point.  He had one and only one

purpose before him -- to seek to show, by the figure of the olive tree, how

the Lord had used Gentile believers, in order, if it were possible, to

`provoke' the nation of Israel `to emulation'.  This, and this only, is the

reason for introducing the figure, and the recognition of this will save us

from almost endless argument as to the ultimate destiny of the branches that

Before attempting any exposition of these verses, it will be wise to

see what particular parts of the passage are emphasized by the structure,

which we set out below.

It is evident that the apostle is speaking here of the dispensational

aspect of truth, for no Gentile could be justified by being placed in the

position forfeited by one of the natural branches of Israel's olive tree.

And moreover, no believer, who is justified by faith, can ever be separated

from the love of God, or can be condemned (Rom. 8), so that the threat of