Home  Back   Feedback




ROMANS 9:6—33 : “Not as though the word of God has come to no effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall your seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.”

aaron—As we revisit this important Scripture, the first portion of this passage from Romans 9 presents some great truths concerning the complex identification of God's peoples. First, God tells us that each and every person who has roots in the nation of physical Israel, though they are, through their participation in the visible institution and visible initiatory rites a part of the visible corporate peoples of God, they are not automatically identified as “the children of God”—as a part of the hidden Israel of God. God further confirms this same principle by telling us that just because an individual may possess the physical lineage of Abraham, does not mean that that person automatically becomes a part of the invisible peoples /or priests of God. Then God confirms this same principle a third time by telling us that the visible children of the flesh: those who have only a fleshly connection to the lineage that make-up this invisible royal family, are not to be counted as the elect children of God: That only the children of the hidden promise are to be counted for the seed. Promise—see Rom.1:2; 4:13, 14, 16, 20, 21; 9:8, 9; 15:8; Gal.3:16, 17, 18, 19, 21, 22, 29; 4:28.

The same promise is demonstrated by the Spiritual manifestation of God’s faithfulness through His elective sovereignty.

“For this is the word of promise, At this time will I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calls;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.”

aaron—It is fully evident here that God has been doing all of the calling and choosing throughout time and eternity. That is, God’s purpose is being fulfilled through His own sovereign election. Consequently, our individual works, like those of our predecessors from Israel, can never rise to a level so as to be a contributing factor in the development of God's kingdom.

“What shall we say then? Is there unrighteousness with God? God forbid. For he says to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that wills, nor of him that runs, but of God that shows mercy.

For the Scripture says unto Pharaoh, Even for this same purpose have I raised you up, that I might show my power in you, and that my name might be declared throughout all the earth. Therefore he has mercy on whom he will have mercy, and whom he will he hardens.

You will say then unto me, Why does he yet find fault? For who has resisted his will? No but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, Why have you made me this way? Has not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?”

aaron—God’s sovereignty extends out into all things. According to this passage, God is the only Sovereign Potter and all of His peoples are formed from the same lump of clay; speaking here of our common physical nature within the institutional corporate. This means that God is claiming for himself the total credit for His whole corporate peoples: Which is inclusive of the good and the less than good. Again, if God did not reach into His institutional corporate peoples and elect out these vessels of honor for His invisible chosen band, His hidden kingdom would be essentially empty and void of any residence at all.


aaron—If we are ever to understand the peoples of God as they have been manifested throughout this dispensation, then we must see this next portion of Scripture as representing some of the most important passages in all of the Bible. We must continue to see this main theme, as God’s absolute elective sovereignty. Also remembering, with respect to the selecting of His invisible elect peoples /or priests, that God has always held complete control in the choosing of every individual who will ever enter His invisible royal family. I tell you this certain fact, if you do not understand precisely who we are with respect to the invisible family of God, then it is very doubtful that you will understand any of these necessary theological principles.

If we do not understand precisely who we [the visible institutional corporate peoples of God] are with respect to the invisible segment of God’s peoples /or His holy priesthood, then we cannot completely understand these mandated institutional principles of infant circumcision /or infant baptism. Nor can we fully understand election. Nor can we properly understand predestination. Nor can we correctly understand Eschatology. Without understanding the precise identification of the visible peoples of God in distinction to the invisible peoples of God, I would have to say that it is difficult at this theological level to understand much of anything at all.


“What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he has called, not of the Jews only, but also of the Gentiles?”

aaron—First, we see a very clear picture of what some have called double predestination: We see what some believe to be the wheat and the tares existing side by side in God’s creation. But this may not be the case at all. These "vessels of wrath" very well could be a prophetic picture of the institutional corporate peoples of God with all their faults and shortcomings clinging to them as filthy rags. The predicted future that is in store for them will not be an easy one, as they will reside on earth during the Great Tribulation, but in the end they will be safely delivered from those trials. Then because this interpretation is an eschatological imperative for properly understanding Israel's future, besides the Scriptures themselves (Ref.Rom.8:19-23), there is no simple explanation that can be immediately given for this difficult conclusion.

Secondly, God shows us the inclusiveness of this dispensation of grace—this Year of Jehovah’s Favor. God tells us that these vessels that He mercifully prepared before the foundation of the world, will also include some of us; some invisible ELECT non—Jewish peoples /or priests from this dispensation. Additionally, God plainly tells us that these chosen vessels that make-up His invisible kingdom are being described here as being gathered out from the Jews and the non—Jews alike.


Then the next segment of this passage will openly declare the prophetic nature of His chosen congregation. That these things that are happening to us right now, were predicted from of old:

“As he says also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, You are not my people; there shall they be called the children of the living God.”

aaron—These sayings that the Apostle Paul is confirming from Hosea 2:23 and 1:10, are clearly defining the inclusive character of the continuing congregation of God. This sets in place the first half of the leveling process in God’s universal reconciliation. Because of Christ’s finished propitiatory work upon the cross, the Gentiles have now been given absolute equality and access along with physical Israel. These are prophetic utterances from the past about the character of this continuing congregation of God, which we Christians have loosely identified as the Church of Jesus Christ. Yet it must also be clear to our understanding that a few of these, like Israel’s “remnant”, are being chosen out from this New Testament visible institution as the children of God—who are identified as Jews and the Circumcision and included in the hidden Israel of God. 

The remainder of the leveling process which concerns physical Israel can be seen within these sayings from Isaiah 10:22—23; 28:16; 1:9; and 13:19 :

“Esaias also cries concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved [delivered]: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and been made like unto Gomorrah.

What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, has not attained to the law of righteousness. Why? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offense: and whosoever believes on him shall not be ashamed.” Ref.Rom.9:33

aaron—This last portion shows God’s prophetic intentions concerning physical Israel. What we actually see happening here is the completion of the leveling process. Physical Israel is being placed on an absolute level with the Gentile Nations, where their general designation in this instance has become exactly the same as that of the Nations: That designation, because of the condition of their hearts, is the Uncircumcision. This is only with respect to God’s contrasting invisible dispositions—the remnant of Israel.


As was stated in other places, it is imperative that the New Testament Christian Church fully understands their own identification through their observation of God’s first peoples Israel. That we understand that this identification is predicated on the prophetic fact that only a remnant of physical Israel was to be elected out of God’s Old Testament visible institution. Then this remnant of Israel is moved into the construct of His invisible Kingdom—becoming a part of the hidden Israel of God. Just as I believe that only a remnant of the visible institutional Christian Church is being elected into God's invisible Kingdom as well. These are very important conclusions that have been reached here, that will fundamentally challenge the thinking of many. 

       aaron—As I review this argument, I can now see that some of these conclusions are very confusing because of the struggle that we all have in recognizing and then distinguishing between the visible "called" out ones and the invisible "chosen". It is nearly impossible for us to keep a constant focus on either of these two distinctly different dispositions of God. (Disposition - "Regulation, management, dispensation: the disposition of God.")

       As we have progressed in our study, and as we attempt to better understand the complex identification of the peoples of God, our New Testament understanding tends to naturally gravitate toward the invisible Messianic Covenant line.

       This is happening because God, within this dispensation of grace—this Year of God’s Favor, is making a concerted effort to manifest and explain His invisible dispositions to our understanding. He is attempting to lift our minds and our thoughts onto the supernatural plane.

       Consequently, the general failure on the part of the New Testament Congregation has been their failure to keep both God’s visible dispositions and God’s invisible dispositions in an active mode. Instead, their attention has been generally drawn to God’s elective activities within His Messianic Covenant line: A greater part of them supposing that the whole legitimate New Testament Congregation that they have identified as "the true New Testament Congregation", must fall within this elect group.

       Though this is true for the positioning of just this invisible elect New Testament group (the equivalent to the REMNANT of Israel), but this would not be true for the positioning of the visible New Testament institution as a whole (the equivalent to the REST of Israel).

       I believe this current New Testament understanding has failed on two points:

       First, to apply the proportional ratio to the many of God's institutionally called peoples in distinction to the few priests who are being chosen. As we can easily observe this same proportionality from our visible example Israel, who had only one tribe out of twelve who were designated as priests.

       Second, they have failed to see the confining limits that God has imposed on His invisible Messianic Covenant line in comparison to the vastness of His visible institutional corporate peoples. As a result, they have generally failed to understand the precise identification of these invisible elect ones as only God’s high priestly line: Messiah Himself being the High Priest. The New Testament Congregation, by focusing on this narrow aspect of God’s Covenant of Grace—this invisible priestly line, has completely overlooked the larger picture—that broader aspect of God’s Covenant of Grace and all of God’s visible dispositions as well: God's visible institutional corporate peoples from Israel and from the New Testament Congregation—the sheep of Mat 25.

       This primary teaching is forged from our study of Rapprochement Eschatology, where we were forced to make a detailed examination of God's peoples within the bounds of Covenant Theology. It is only when we look at the full scope of Abraham's Covenants with God, that we begin to recognize and understand God’s continued efficacious distribution of His grace throughout both the Old Testament and New Testament dispensations: the predestination of Abraham’s Covenants, visible and invisible. Covenants that remain functional even now within God’s visible dispositions [Ref.Gen.17:1—14, 18, 20, 23—27] along with God’s coexistent invisible dispositions [Ref.Gen.17:15—17, 19, 21]. Ref.Gal.4:21—31

       Then this Abrahamic Covenant theology becomes the only exegesis that will allow for the Eschatological fulfillment of both visible Israel and invisible Israel.

       [Ref.Rom.2:28-29, and Rom.9:6-8 (Representing both the visible and the invisible.),  Mat.24:30-31, 1Thes.4:16-18, and 1Cor.15:23-24 (Representing a Pre-Armageddon pictures of the invisible elect.), and Mat.25:31-46, Rev.20:11-15, and Jn.5:28-29 (Representing a Post-Armageddon pictures of the visible sheep and goats.)]



Have a question? Forward it to—




Home  Back   Top  Feedback