(RASV-1901)

ROMANS CHAPTER 11

   ROMANS chapter eleven brings us to the very heart of these covenant matters. Having observed the transition that was brought about by the establishment of the New Covenant order, we have now come to more clearly understand the intended universal character of God’s reconciliation. Yet, in the light of this covenantal transition, it remains absolutely essential that we determine, with Paul, the precise covenant position and potential for both visible Israel and the visible Christian Church. Then we must also keep this important fact in mind, that there are many passages in book of Romans that do speak specifically about the continued hope that still remains for God’s visible peoples Israel: Ref. Rom.3:1-4; 4:1-; 9:1-5; 10:1-3; 11:1, 2, 11-15, 26

   ROMANS 11:1 "I say then, Did God cast off his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin."

   aaron-The apostle Paul openly lays claim to his being of the seed of Abraham and a part of national Israel. But the clear statement that God did not cast off His visible peoples Israel should always be kept in the very front of our minds. The very same fact that is confirmed in these next verses:

   Romans 11:2, 3 "God did not cast off his people which he foreknew. Or know you not what the Scriptures say of Elijah? How he pleaded with God against Israel: Lord, they have killed your prophets, they have torn down your altars; and I am left alone, and they seek my life." (Ref. 1ki.19:10)

   Romans 11:4 "But what says the answer of God unto him? I have left for myself seven thousand men, who have not bowed the knee to Baal." (Ref. 1Ki.19:18)

   aaron-What we see happening here, is simply God’s sovereign claim to single out a special group or line that He has reserved just for Himself. This is the group that has always been identified as the remnant: the remnant that does precisely represent only God’s invisible priestly line. Which is the very same remnant that is being described in these following verses:

   Romans 11:5, 6 "Even so then at this present time also there is a remnant according to the election of grace. But if it is by grace, it is no more of works: Otherwise grace is no more grace." ("But if it is of works, it is no longer grace, otherwise works is no longer works.") (Ref.Rom.9:27)

   aaron-To better understand these two characteristics of God’s Covenant, we might begin by viewing our visible example Israel in the perspective of the remnant and the rest. The remnant would represent only those who are specifically elected into the invisible Messianic Covenant: Elected into a living existence in God’s royal priestly line. The rest would represent the balance of those from visible Israel. The rest is that part of the institutional corporate peoples of God, who are surely included in the gracious Circumcision of the Flesh Covenant; the Covenant of Bondage: Which is their sure legal inclusion into the Abrahamic Covenant of Grace. But then at the very same time, their certain exclusion from the invisible Messianic Covenant line. Ref. Rom.9:6-8; Gen.17:1-27; Gal.4:21-26

   This "the remnant and the rest" would also have its counterpart in this New Testament Dispensation: As we would see in those who are called and those who are chosen. The remnant is a very small part selected out from the rest, just as the chosen is a very small part selected out from the called. [Ref.Mat.20:16] Though the position of the rest is based solely on their association within God’s visible institutions [visible Israel and the visible Christian Church], their ultimate salvation is based completely on God’s grace through the finished propitiatory work of Jesus. [Ref.Rom.3:24-26]

   These are the exact complex circumstances that must also be gleaned from the Everlasting Covenant of Grace that God established with father Abraham. [Ref.Gen.17:1-17; Gal.4:21-31]

   Romans 11:7-10 "What then? that which Israel seeks for, that he obtained not; but the election obtained it, and the rest were hardened: According as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this very day. And David says, Let their table be made a snare, and a trap, And a stumblingblock, and a recompense unto them: Let their eyes be darkened, that they may not see, And they bow down their back always." Ref.Rom.9:30-33; Ps.69:22, 23

   aaron-These described circumstances represent the predicted conditions for the rest of national Israel. Though the rest have been hardened and are not counted as a part of THE ELECT remnant or promised any continuous life existence with Christ, this does not mean that they were also excluded from the visible Circumcision of the Flesh Covenant. Which is, in itself, a necessary and integral part of God’s Covenant of Grace. We must remember that both God’s visible dispositions and God’s invisible dispositions are integral parts of His reconciliation—you cannot have one without the other.

   Once again, we must comprehend the certain purpose behind the establishment of this tiny nation of Israel. That is, we must understand that they were the first visible peoples and a visible example of the relationship that the invisible Creator desired to establish with His whole visible creation!!!

   Another aspect that we must surely realize is this, that as the occasion may present itself, the Apostle Paul may be writing about the remnant or he may be writing about the rest. Or then again, he may be writing about them both. So we must always pay very close attention to the Apostles’ lexical dexterity.

   So then following the bold announcement of His manifested grace period, we now see that it also includes many added prophetic promises for THE ELECT REMNANT. We then find that the details of this intended plan that God has for His first peoples Israel [especially the remnant], can be easily gleaned from these selected portions from First Peter chapter one:

   First, we will all receive vital insights into this New Testament Dispensation of Grace. These insights that define the process that God designed to used in determining His ELECT priestly line. We will also see some very special future promises that God has also given to this same ELECT priestly line. Ref.1Pe.2:9, 10:

   "FIRST PETER 1: ¹Peter, an apostle of Jesus Christ, to THE ELECT who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,

[aaron-ELECT = 1Pe.2:9’s Chosen generation—a royal priesthood—a Holy Nation.]

   ²according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.

³Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has begotten us again unto a living hope by the resurrection of Jesus Christ from the dead. ⁴Unto an inheritance incorruptible, and undefiled, and that fades not away, reserved in heaven for you, ⁵who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time." 1Pe.1:1-5

[The ELECT priesthood:

   1. Are foreknown of God.

   2. Are sanctified by the Spirit unto obedience and sprinkling of the blood of Jesus.

   3. Are begotten again unto a living (zao) hope: This is nearly the same picture as Jn.3:3’s "born again".

   4. Have an inheritance that fades not away, reserved in heaven.

   5. Are guarded through faith unto a salvation ready to be revealed in the last time.]

   "⁶Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in manifold trials. ⁷That the proof of your faith, being more precious than gold that perishes though it is proved by fire, may be found unto praise and glory and honor at the revelation of Jesus Christ: " 1Pe.1:6, 7

[The ELECT priesthood:

   6. Have faith, being more precious than gold, that is being proved by many trials.

   7. Rejoice in their hope at the appearing of Jesus Christ.]

   "⁸whom not having seen, you love; on whom, though now you see him not, yet believing, you rejoice greatly with joy unspeakable and full of glory: ⁹Receiving the end of your faith, even the salvation of your souls. " 1Pe.1:8, 9

[The ELECT priesthood:

   8. Now at this present time, the ELECT priests of God innately receive the end of their faith—the salvation /or resurrection of their souls. Ref.Rom.8:16, Rev.20:4-6]

   Then second, and even more important to our understanding of this age, God explains the precise role that the institutional peoples from the Old Testament played in bringing about the manifestation of this New Testament dispensation of Grace:

   "¹⁰Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you. ¹¹Searching what time or what manner of time the Spirit of Christ that was in them did point unto; when it testified beforehand the sufferings of Christ, and the glories that should follow them.

   ¹²To whom it was revealed, that not unto themselves, but unto you, did they minister these things, which now have been announced unto you through them that preached the gospel unto you by the Holy Spirit sent forth from heaven; which things the angels desire to look into." 1Pe.1:10-12 Ref.Jer.31:31-33; Heb.8:8-12; 10:16, 17

   aaron-These passages clearly tell us that the Old Testament peoples of God were the heralds and forerunners of this dispensation of the gospel of grace; the manifestation of God’s invisible dispositions. And that their whole role was prophetic.

   Even though Christ’s Spirit gave them some insight into this mystery, to demonstrate and fulfill the universal character of God’s gracious reconciliation, they were not allowed to corporately become full participants in the knowledge of that promised grace: Ref.Heb.11:13, 39, 40

   "¹³Wherefore girding up the loins of your mind, be sober and set your hope perfectly on the grace that is to be brought unto you at the revelation of Jesus Christ;" 1Pe.1:13

   "for they stumble at the word, being disobedient: Whereunto also they were appointed." 1Pe.2:8

   aaron-Consequently, everything that has happened to the rest of visible Israel [the institutional corporate elect], has happened according to God’s master plan. The following passages confirm these same predictions that we previously received from Rom.11:7-10:

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   Concerning [the visible elect] the rest:

   MATTHEW 13: ¹⁰And the disciples came and said unto him, Why do you speak unto them in parables? ¹¹And he answered and said unto them, Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.”

   Matthew 13:13-15 "Therefore I speak to them in parables; because seeing they see not, and hearing they hear not, neither do they understand. And unto them is fulfilled the prophecy of Isaiah. Which says, By hearing you shall hear, and shall in no way understand; and seeing you shall see, and shall in no way perceive. For this people’s heart is waxed gross, and their ears are dull of hearing, And their eyes they have closed. Lest by chance they should see with their eyes, and hear with their ears, and understand with their heart, and should turn again, and I should heal them." Ref. Isa.6:9, 10; Acts.28:25-28

Then concerning [the invisible elect] THE ELECT REMNANT:

   Matthew 13:16, 17 "But blessed are your eyes, for they see; and your ears, for they hear. For truly I say unto you, that many prophets and righteous men desired to see the things which you see, and saw them not; and to hear the things which you hear, and heard them not."

   We need to first look at the identification of those who had a "desire to see the things which you see". They were the "prophets and righteous men" who could not see or hear, concerning the clear revelation of these mysteries from God. This passage is the sure evidence of God’s revealed mystery. That is, bringing national Israel onto an exact level with the Nations. This was that necessary transitional step, which would facilitate the universal character of His gracious reconciliation. Then it is the full manifestation of the Gospel of God’s grace; Jesus Christ, our propitiation. Amen.

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   Romans 11:11 "I say then, Did they stumble that they might fall? God forbid. But by their fall salvation is come unto the Gentiles, to provoke them to jealousy."

   aaron-This passage continues to direct our attention to [the visible elect] the rest of national Israel. Here, Paul tells us that these conditions that were described in vv.7-10 are to be understood as only temporary conditions. It was an essential part of the process, when God incorporated the Nations into His Covenant of Grace. These were the necessary condition that had to be in place, so that this incorporation could be fully accomplished. Once again, this incorporation represents the fulfillment of God’s inclusive covenant promise to father Abraham.

Romans 11:12 "Now if their fall, is the riches of the world, and their loss the riches of the Nations; how much more their fulness?"

   aaron-With all that has happened to the rest of national Israel, many have concluded that these evident conditions were intended to have some permanent consequences. This is not the case at all. Everything that has happened to the rest of national Israel was intended only in a temporary or partial way. The final promise for them can be readily seen here in this passage: it is their ultimate "fulness".

   Romans 11:13,14 "But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry; if by any means I may provoke to jealousy them that are my flesh, and may save some of them."

   aaron-The apostle Paul is speaking about this present dispensation of grace, which is principally manifesting and explaining the invisible characteristics of God’s universal reconciliation. So this saving of "some of them" would represent the formation of just the invisible REMNANT that was to be delivered out from the visible institutional corporate peoples of God.

   Romans 11:15 "For if the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead?"

   aaron-Again, look at these words that are being used by Paul: The "fall" in v.12 and this "casting away" here in v.15, must be seen in their proper context. What Paul meant here, was their apparent fall or what appeared to be their casting away. From all appearances it must have looked as if the rest of national Israel was altogether cast away, but this never really happened nor was it supposed to happen in any real sense. The displacement of the rest of national Israel, in the sense that is being described above, was the necessary transitional process that is involved in the incorporation of the Nations; The revelation of God’s universal reconciliation; "the reconciling of the world".

   Then we are told that the receiving of the rest of national Israel in the end, or their manifestation at the time of the general resurrection, is properly defined as "life from the dead". Ref. Jn.5:28, 29; Acts.24:15; Mat.25:31-46; Rev.20:11-15

   aaron-The difficulty in understanding these things from the book of Romans comes from the complexity that surrounds the basic structure [the visible characteristics and the invisible characteristics] of God’s program of reconciliation, combined with the complexity that we find in its transitional expansion; the full manifestation of God’s reconciliation to all the world. That is, observing physical Israel as simply that first visible institution for God’s peoples, as well as a visible example of God’s peoples. And then with Genesis seventeen in mind, we must also recognize the invisible Messianic line that was to come only through the progeny of Isaac.

   Now for a more precise definition, we must look again at this two-fold definition that is seen most clearly in the Romans 9:1-8 passages. "I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit: that I have great sorrow and unceasing pain in my heart. For I could wish that I myself were accursed from Christ for my brethren’s sake, my kinsmen according to the flesh. Who are Israelites: whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen."

[aaron- It is because they are the original peoples of God who did serve God in a multitude of ways, that all of visible Israel will ultimately be included within the resurrected institutional corporate peoples of God! The sheep of Mat.25:31-46.]

   "But it is not as though the word of God has come to nothing. For they are not all Israel that are of Israel: Neither, because they are Abraham’s seed, are they all children: But, In Isaac shall your seed be called. That is, it is not the children of the flesh that are children of God; but the children of the promise are counted for a seed." [Ref.Rom.8:14-29]

   Now within this passage from Romans nine, there is absolutely no doubt that the Apostle Paul is defining a dual role with regard to the term Israel. Yet, the simplest way for us to approach this understanding is to view this term as having both a visible characteristic and an invisible characteristic. That is, we must see Israel as existing in both a visible physical dimension and in an invisible spiritual dimension. Then understanding, that the evident existence of the invisible Israel—through the fervent advancing of God’s Kingdom, does not preclude the simultaneous existence of visible Israel: But that each has a distinctly different positions and functions within God’s reconciliation.

aaron-Now Continuing on in Romans 11:16-24:

   "And if the Firstfruit is holy, so is the lump: And if the Root is holy, so are the branches. But if some of the branches were broken off, and you, being from a wild olive, were grafted in among them, and did become partaker with them of the root of the fatness of the olive tree. Glory not over the branches: But if you glory, it is not you that bears the Root, but the Root you. You will say then, the Branches were broken off, that I might be grafted in. Well, because of their unbelief they were broken off, and you are standing by faith. Be not high-minded, but fear: For if God spared not the natural branches, neither will he spare you. Behold then the goodness and severity of God: Toward them that fell, severity; but toward you, God’s goodness, if you continue in his goodness: Otherwise you also shall be cut off. (Ref.1Co.10:12, Rom.9:22-23)

And they also, if they continue not in their unbelief, shall be grafted in: For God is able to graft them in again. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree; how much more shall these, which are the natural branches, be grafted into their own olive tree?"

Rom.11:16-24

   aaron-Notice how Paul first defines these invisible dispositions of God: The Firstfruit and the Root pictured here would surely represent Jesus. Just as the lump and the branches, would represent only the invisible ELECT priesthood of God—the sons of God. Then verses 16-24 most clearly discloses the universal character of these branches. It pictures only one Holy olive tree, whose engrafted branches are made-up of Jews and non-Jews alike. This single tree must be seen as Israel’s olive tree: the invisible Israel of God. We must also notice the pre-existence of this Holy Tree: That this tree that some number of Jews and non-Jews are being grafted into and some number of Jews and non-Jews are being excised from, existed long before any of these pictured events happened. This special Olive Tree that we are discussing—this Tree of Life, belongs to God alone and is completely under His sovereign control.

   aaron-This portion of Romans eleven is openly defining the gracious work of God. It is showing us first, that God’s sovereign election is the only access into the invisible Messianic Covenant line: Which we might further define here, as a theoretical inner circle^116-1 that would contain only God’s invisible priestly line. The very same group that God previously identified as THE REMNANT. This is simply a higher view of God’s elective process. That is, this is THE ELECT REMNANT that would constitute all of those who have continued on "in His goodness"; continued on in the Covenant of Grace on the basis of what we call the communion of life. This invisible ELECT is the precise group that the New Testament dispensation was designed to manifest and explain. Yet, this invisible ELECT REMNANT must all come through God’s visible institutions, where they are always participants together with God’s visible institutional corporate peoples; the visible elect.

   ^116-1 See Calvin’s commentary on Genesis - Chap.17 - pp.449, 450 "but in the innermost sanctuary of God, none other are reckoned the sons of God, than they in whom the promise is ratified by faith."

   The visible elect then, would constitute the institutional corporate peoples of God. The same group that we previously identified as inclusive of THE REST of Israel’s corporate. The visible elect would include all of those who have, through God’s visible institutions, entered into the legal side of the Covenant of Grace [See Berkhof’s Systematic Theology pp.284-289].

That is, their entitlement is based solely upon God’s promise in connection with their obedience in receiving God’s visible initiatory rites. This is to understand that all of God’s visible peoples who are connected to His visible institutions [Israel and the Christian Church], can, through their participation in His commanded visible initiatory rites, be identified as the visible elect.^117-1

^117-1 Rom.11:28--"as touching the election, they (the visible peoples of Israel) are beloved for the fathers’ sake."

   It is here that the whole of God’s institutional corporate peoples would initially abide within a theoretical outer circle: An outer circle that would be seen as containing all of God’s visible institutions. Then looking more closely at the larger picture, we would see that within this visible outer circle [visible Israel /the visible Christian Church] that contains the visible elect corporate peoples of God, we would also find that invisible inner circle that would contain only THE INVISIBLE ELECT priests of God. This larger circle must be seen as the culmination of God’s whole reconciliation, which is completed through the fulfillment of His Covenant of Grace that He initially made with father Abraham. Ref.Gen.17:1-27

   We should also take very special notice of this fact: That all of those branches who were cut off because of their doubt [the rest of visible Israel], continued to be identified as "natural branches" and were always kept in a position to be reinstated—And vice-versa. But this Holy Olive Tree that we see pictured is now and always has been completely invisible to the post-Eden physical world.

   This is the only process that would seem to answer some of those obvious contradictions that have been evident throughout the whole of Church history concerning the apparent comings and goings of so many of the flock. This is speaking about the many from the Christian Church who have seemingly turned their backs and walked away from their faith. There have literally been myriad’s of wayward prodigals throughout God’s reconciliation.

   Now if they can potentially be grafted back into this tree, just as others can potentially be excised from this tree—as these passages surely suggest, then there would seem to be an important step in the process that we in the Christian Church have not fully understood. The answer to this huge dilemma might be found in the positions of THE [invisible] ELECT [THE REMNANT] and the [visible] elect [THE REST], and the real potential that exists for any person to move from one group to the other—And vice-versa. This is the only interpretation that would give clear definition to many other passages that the Denominations seem to struggle with.

   The 2Pe.1:5-11 exhortation, might be one of the better examples: "⁵Yes, and for this very cause adding on your part all diligence in your faith supply virtue; and to your virtue knowledge; ⁶and to your knowledge self-control; and to your self-control patience; and to your patience godliness; ⁷and to your godliness brotherly kindness; and to your brotherly kindness love. ⁸For if these things are yours and abound, they make you to be neither idle nor unfruitful unto the knowledge of our Lord Jesus Christ. ⁹For he that lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old sins. ¹⁰Wherefore, brethren, give all diligence to make your calling and election sure: For if you do these things, you shall never stumble: ¹¹For this shall be richly supplied unto you—the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ."

   For this exhortation from Peter to be meaningful, we must recognize the promised benefits for our active participation in the sanctification process. The stumbling that we are to avoid here in 2Pe.1:10 might also be analogous to our potentially being cut off from the olive tree in Rom.11:22. There is here an expected performance for God’s peoples. For which, they are promised, as their reward, to be included in a very special group and in a very special place: That higher station that is reserved just for THE ELECT—the hidden Kingdom of God. Then to be "cut off" in the Rom.11:22 passage, would mean that that individual has been cut off from THE ELECT; from THE REMNANT; from that Holy Root, which is the body of Christ; from the eternal kingdom of the Son of His love; from the City of God. Another indecisive stand that is indicated for THE ELECT REMNANT is also expressed in the Heb.3:6 passage: "⁶but Christ as a son, over his house; whose house are we, IF we hold fast our boldness and the glorying of our hope firm unto the end." Here, our position seems to be predicated on our holding fast to our hope: Holding firm unto the end. Heb.4:1, 2 calls this special place of "God’s goodness" "His rest". And here again, it carries with it a warning against the failure of the individual to enter into that rest: That "you should seem to have come short of it". If we accept Rom.11:16-24 literally and at face value, then we must accept the fact that every Christian has some responsibility in their sanctification process: To work out their own salvation with fear and trembling. Ref.Phil.2:12, Lu.21:34-36

   aaron-Then here in these important passages, we receive added insight into the universal character of God’s reconciliation as well. God is telling us that, in the fulfillment of His promise to father Abraham, He is now bringing others of a foreign stock into this relationship with Himself. I would reiterate this important point: For the purpose of establishing an example of the relationship that God desired to have with the human specie, Israel was, as it were, God’s example child. But now we see that all Nations, on an equal basis with physical Israel, are also being welcomed into covenant with God.

   I would suggest that explaining this complex transition in God’s program of reconciliation, as well as manifesting God’s invisible dispositions, are two of the primary functions of the entire book of Romans.

   Romans 11:25-27 "For I would not, brethren, have you ignorant of this mystery, unless you become wise in your own conceits. That a hardening in part has befallen Israel, until the fulness of the Nations is come in; and so all Israel shall be saved. Even as it is written; There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob: And this is my covenant unto them, When I shall take away their sins."

   aaron-If we fail to see the efficacy in God’s commanded visible initiatory rights [circumcision/and baptism], then Rom.11:25-27 cannot be fulfilled. The group that is pictured as Israel in v.25 "that a hardening in part has befallen Israel", is the exact same Israel that we see pictured in v.26 "all Israel shall be saved". There is absolutely no doubt that v.25 is referring to the rest of visible Israel, and as a consequence, v.26 must be defined as the rest of visible Israel as well. Because it is precisely the rest of those from visible Israel who have been hardened here, who are also promised a future deliverance. Ref.Rom.11:7-10; 9:30-33; Ps.69:22, 23 **

   aaron-We are clearly told that this blinding of physical Israel was not intended to have an affect on them all, and it was to have only a temporary duration. Then the mystery that is mentioned is directly associated with this gospel dispensation: This full manifestation of God’s reconciliation that was completely facilitated by the death, burial, and resurrection of our Lord Jesus Christ.

   Then upon its completion, when "the fulness of the Nations is come in", God has promised that "all Israel shall be saved". This promise to Israel must be taken in the most literal sense possible. Though this promise has full and specific application to [the visible elect] the rest of national Israel, this same promise would apply to the whole institutional corporate peoples of God as well. I believe this promise is all-inclusive of both institutions— visible Israel and the visible Christian Church.

   ** "even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob: And this is my covenant unto them, When I shall take away their sins." Ref.Ezek.34:1-31; 36:1-38; 37:15-28

   aaron-It is the complete atoning work of Christ that is the total satisfaction for this promise to visible Israel—the institutional corporate peoples of God. It is by grace, grace, wonderful grace! Ref.Rom.3:24-26, Jn.3:16

aaron-Then this last portion of Romans eleven gives us a summary view of this transition in God’s program of reconciliation. This was accomplished when God placed Israel and the Nations in exactly the same circumstance. God is also explaining how He made the whole thing work to His own glory:

   Romans 11:28-32 "As touching the gospel, they (the rest of National Israel) are enemies for your (the nations) sake: But as touching the election^121-1, they are beloved for the fathers’ sake. For the gifts and the calling of God are not repented of.^121-2

   For as you in time past were disobedient to God, but now have obtained mercy by their disobedience, even so have these also now been disobedient, that by the mercy shown to you they also may now obtain mercy.

For God has shut up all unto disobedience, that he might have mercy upon all."

^121-1 Charles Hodge’s Epistle to the Romans p.375

   "in reference to the election, they were regarded as the peculiar people of God, on account of their connection with the patriarchs.

Herman Ridderbos’ Paul--An Outline of His Theology p.35      

   "One cannot confine himself here to a certain stabilizing of both aspects, for example, by attributing to Paul a double conception of election: on the one hand a broader, historical, national election; on the other—or rather, within that—an election in the narrower, personal, soteric sense of the word. Although the differentiated application of the concept of election, now of believing Israelites, then again of the whole of Israel (cf. Rom.11:28 and Rom.11:5), may give occasion for this double conception, it is plain that in Romans 11 the apostle does not content himself with such a static ‘solution,’ but that he wishes to regard Israel, at present still unbelieving not only historically but also actually, from the viewpoint of the one electing, saving activity of God with his people. How he combines both points of view and how the problem of the meaning of Romans 11 is to be resolved, also with reference to the national renascence of the State of Israel long much under discussion, will have to appear from careful and unbiased exegesis."

[aaron—This manuscript has attempted to sort through and answer this dilemma that is mentioned above.]

^121-2 John Calvin’s Commentary on The Romans pp.440-443

   "he has previously, by the word, election, designated the secret purpose of God, by which he had formerly made a distinction"...