C. The problem raised by the fate of the Jews: ix.-xi.
a. Their rejection from their privileged position a sad contrast to their high destiny; the entire justice of God in forming a new Israel of Jews and Gentiles alike (ix.).
b. The cause of their rejection was that they sought to be justified in their own way and not in God's way, and this in spite of Christian opportunities and prophetic warnings (x.).
c. Consolations which qualify the severity of their fate. Their unbelief is only partial and temporary, and God's purpose is to restore all. Doxology (xi.).
(2) PRACTICAL.—The Christian sacrifice, and the duties of a Christian (xii.). Church and State, the law of love, the approaching judgment (xiii.).
Toleration for weak and eccentric Christians; vegetarians, observers of private holy days and total abstainers, not to be disturbed; we must do nothing that makes a brother stumble. Christ pleased not Himself; He was both a minister of the circumcision and the hope of the Gentiles (xiv. 1-xv. 13).
Personal conclusion (xv. 14-xvi. 27).
[1] The Calvinistic doctrine of predestination, as taught in the writings of Calvin and in the Presbyterian Westminster Confession, is a complete perversion of St. Paul's teaching. Calvin teaches a predestination to heaven or hell; St. Paul here speaks of an appointment to certain duties on earth. The Calvinists asserted that some men "cannot be saved;" St. Paul teaches that God so acted "in order that He might have mercy upon all" (xi. 32).
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