Paul makes 3 overriding points in Romans 9–11:
- He establishes the great and lofty truth of divine election.
- He determines who true Israel is.
- He then shows how the Gentiles have been integrated into faithful Israel.
But the central (and overriding) theme that permeates Paul’s teaching in Romans 9–11 is his remnant theology. It is in these chapters that the teaching reaches its apex in regard to content and development. Paul brings much meat to the table and highlights the difference between national Israel and true remnant elect Israel. Paul also references various Old Testament Scriptures to show the continuity of the faithful remnant from the old economy to the new. He then shows on what grounds the Gentiles have been integrated into faithful Israel. He demonstrates how the New Testament congregation of God of all nations constitutes the covenant remnant of God today. He reveals how this elect company has grown to be a significant force on this earth. Paul lays all this out in a very structured, systematic and unambiguous way in these chapters.
There are many that deduce corporate salvation for natural Israel from this. But is Paul contradicting himself in his Romans 9-11 discourse? In one breath in Romans 9:27 he is saying
“a remnant shall be saved” (future, passive, indicative), in the next, in Romans 11:26, he is saying
“all Israel shall be saved” (future, passive, indicative).
Let us be absolutely assured: Paul is definitely not opposing himself, neither is the Holy Spirit, who inspired him to pen this, confused. He is in no way teaching corporate salvation in Romans 11:25-29, as some would suggest, or else he would be reversing everything he has just taught in the preceding verses and chapters of this book (and his other Epistles) in regard to an elect remnant. Salvation was never secured on the grounds of race; it was always by grace through faith. Moreover, the Gospel opportunity in the New Testament is always shown to be open to all nationalities equally; this includes natural Israel.
The first thing we need to realize here is that Paul opens up his teaching here by initially speaking about ethnic Israel. He then differentiates between the unbelieving element of Israel and the believing component.
In Romans 11:25-29, Paul is basically summing up everything he has just said previous in Romans 9–11, in regard to there being a chosen remnant within natural Israel that will be brought through in this intra-Advent period (while the Gentiles were being brought in). He saw a day when all that belonged to true Israel would finally be completed. That is why he uses the future tense. Greg L. Bahnsen submits: “God’s covenant promise never guaranteed salvation for all of ethnic Israel, says Paul, but it did provide for the inclusion of the Gentiles in salvation” (Gospel Prosperity and the Future of Israel).
