The last clause of the commission which we will consider here is `and the children of Israel'. One has but to

read the record of the Acts, or the Epistles written during that period, to see how large a place Israel had in the heart

of the apostle to the Gentiles. Such passages as Acts 13:14; 14:1; 17:2; 18:4,19; 19:8; 26:20, and 28:17 will

demonstrate how faithful the apostle was to the terms of Romans 1:16, `to the Jew first'.

The prominence given to the Jew in Paul's early epistles may be demonstrated as follows:

Jew ...................... 25

Jew (neither `Jew nor Greek') .....

1

Israel.................... 14

Israel (Eph. 2:12; Phil. 3:5) ........

2

Israelite................ 3

0

Abraham .............. 19

Abraham.....................................

0

Total .................... 61

Total........................................... 3

Paul's peculiar dispensation of the grace of God to the Gentiles depended, humanly speaking, upon the foreseen

defection of Israel, and had a gospel whose terms did not commend it to Jewish exclusiveness. This laid him open

to many bitter attacks. His sensitiveness is everywhere apparent. They said his gospel was of his own invention,

hence the moment he mentions it in Romans 1:1,2 he adds, `which He had promised afore by His prophets in the

Holy Scriptures'; so also in Romans 3:21. This accounts for the solemn introduction to Romans 9:

`I have great heaviness and continual sorrow in my heart for my brethren, my kinsmen according to the flesh (for

I used to wish myself to be a cursed thing from Christ)' (Rom. 9:2,3 author's translation).

His own experiences taught him to pity rather than chide. His own experiences, typical of Israel in each case,

figure also in Romans 10:1-4 and 11:1,2. The next few verses of Romans 9 bear witness to the pre-eminent position

of Israel. See structure on page 45.

The time for the cutting down of the olive tree of Israel's favour was seen by the apostle to be approaching

nearer and nearer. But he tells us that God's purposes are by no means thwarted. That while but a remnant believed

during the transitional period, Israel shall yet be righteous:

`For the gifts and calling of God are not subject to a change of mind; for as indeed ye were formerly not

believing in God, but now have been objects of mercy, by reason of the unbelief of others (Jews), so they, too,

have now become unbelieving, that they may also obtain mercy, by reason of the mercy shown to you' (Rom.

11:29-31 author's translation).

Here the apostle witnesses to a mystery of grace and magnificence of mercy beyond our wildest dreams. Truly,

our God delighteth in mercy. The Jews gave occasion for greater mercy by their unbelief; the Gentiles by their faith.

The promises are yet to be fulfilled. God hath not cast away His foreknown people. All Israel shall yet be saved;

ungodliness shall be turned away from Jacob. `As regards the gospel they are enemies on your (Gentiles') account:

but as regards the election, beloved because of the fathers' (11:28). Here are God's own words. Here are the words

of the One Who is working out His mighty purpose. `Blinded', `hardened', `broken off', `scattered', wanderers for

centuries, yet `beloved because of the fathers'. They were not forgotten, `for God hath shut up all in unbelief'.

Why? Orthodoxy would say, `In order to pour out upon them His wrath', but God says `That He might show mercy

upon all'- and the `all' is the same in each case. No wonder that in such a sea of grace the apostle should feel out of

his depth. It was beyond him, he could not trace it out, but he rejoiced in it, and added his hearty, Amen:

A `O the depth of the riches (riches)