The heading given to Romans 9–11 in C. H. Dodd’s commentary and in NEB. William Manson entitles them ‘The Righteousness of God in History’ (New Testament Essays in Memory of T. W. Manson, ed. A. J. B. Higgins, 1959, p. 164)—which brings out even better their integrity with the main theme of the letter as a whole. See also H. L. Ellison, The Mystery of Israel (1966); J. Munck, Christ and Israel, E. T. (1967); W. D. Davies, ‘Paul and the People of Israel’, Jewish and Pauline Studies (1984), pp. 123–152.
For the construction preferred here see O. Cullmann, The Christology of the New Testament, E. T. (1959), pp. 312f.: J. Munck, Christ and Israel, E. T. (1967), pp. 32f.; B. M. Metzger, New Testament Studies (1980), pp. 57–74. For the other see V. Taylor, The Person of Christ in New Testament Teaching (1958), pp. 55–57; E. Käsemann, ad loc.
Shakespeare, The Merchant of Venice, Act 4, Scene 1.
Cf. Eph. 2:20. See F. F. Bruce, ‘The Corner Stone’, ExT 84 (1972–73), pp. 231–235.
In Qumran literature the Qumran community is identified with this precious cornerstone (cf. G. Vermes, The Dead Sea Scrolls in English, p. 38).
The Targum of Jonathan interprets the stone of Isaiah 28:16 as the Messiah: ‘Behold, I am setting in Zion a king, a mighty king …’
The Jew’s relation to the law is carefully studied by E. P. Sanders in Paul and Palestinian Judaism (1977), pp. 33–428. He finds that, among Palestinian Jews at least in the period c. 200 BC–AD 200, the pattern of religion was what he calls ‘covenant nomism’—only impenitent wickedness or apostasy put one outside the covenant, but inside the covenant repentance atoned for breaches of the law, so that all within the covenant might look forward to participation in the world to come. For Paul, the breaking down of the frontiers between Jews and Gentiles ruled out any such reliance on the ‘old’ covenant.
Cf. K. Barth, Church Dogmatics, E.T. II/2 (1957), p. 245; also Cranfield, ad loc.
Cf. Justin, Dialogue with Trypho 20, 119, 130. See J. R. Harris, ‘A Factor of Old Testament Influence in the New Testament’, ExT 37 (1925–26), pp. 6–11; B. Lindars, New Testament Apologetic (1961), pp. 244f., 258, 274.
See the Qumran quotation of Deuteronomy 32:28 against Israel in G. Vermes, The Dead Sea Scrolls in English, p. 102.
A different word (sklērynō) is used of the hardening of Pharaoh’s heart in 9:18, but the meaning is not greatly different from that of pōroō here.
W. M. Ramsay, Pauline and Other Studies (1906), p. 223, citing T. Fischer, Der Oelbaum (1904).
Columella, De re rustica, 5.9.
Ramsay, Pauline and Other Studies, p. 224.
See W. D. Davies, ‘Paul and the Gentiles’, Jewish and Pauline Studies (1984), pp. 153–163.
It is, of course, possible to take the ‘first fruits’ of verse 16 as being the patriarchs, but this is a less likely interpretation.
See R. A. Stewart, ‘Engrafting’, EQ 59 (1978), pp. 8–22.
See I. H. Marshall, Kept by the Power of God (1969).
A. Harnack, The Date of the Acts and of the Synoptic Gospels, E.T. (1911), p. 61.
See S. Kim, The Origin of Paul’s Gospel (21984), pp. 83–99.
By an eschatological universalism is meant the hope that ultimately ‘the elect will be all the world’ (C. H. Spurgeon, quoted in A. C. Benson, The Life of Edward White Benson, ii, 1900, p. 276), that ‘in the age-long development of the race of men, it will attain at last a complete salvation, and our eyes will be greeted with the glorious spectacle of a saved world’ (B. B. Warfield, Biblical and Theological Studies, 1952, p. xxx). By a representative universalism is meant that ‘there has been a representative acceptance of the Gospel by the various nations’ (J. Munck, Paul and the Salvation of Mankind, 1959, p. 278).
