Originally Posted by shackleton

I have often wondered about this verse myself, so I figured I would ask. It seems to say that God turned to the gentiles to make the Jews jealous, in the same way the Jews would turn to wood and stone to worship it, now God turns to the heathen dogs to make them jealous and in so doing it will eventually lead to their return to him.

Also, what, if any, is the significance of the Jews return to Israel in 1948? This almost seems like OT history playing our right before our very eyes. The Jews are punished for their rejection of Christ, exiled after the destruction of the temple, then severly punished with the holocaust, then the remnant returned to their land.

Anyway this is what I have wondered for some time so I figured I would ask.

Thanks

Originally Posted by shackleton

The Jews are punished for their rejection of Christ, exiled after the destruction of the temple, then severly punished with the holocaust, then the remnant returned to their land.

God’s Mercy on “the Fulness of the Gentiles” and on “All Israel”
“For God has locked up all in the prison of disobedience in order that he may have mercy on all”
11:25–32

25 For I do not want you to be unaware of this mystery, brothers, so that you may not be conceited, that a hardening has come upon part of Israel (and will last) until the fulness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written:
“Out of Zion will come the Deliverer;
he will turn godlessness away from Jacob.
27 And this is my covenant with them
whenever I shall take away their sins.”
28 As far as the gospel is concerned, they are enemies for your sake; but as far as election it concerned, they are beloved for the sake of the fathers, 29 for irrevocable are God’s gracious gifts and his calling. 30 For just as at one time you were disobedient to God but now have received mercy as a result of their disobedience, 31 so they too have now become disobedient in order that, as a result of the mercy shown to you, they too may now 318 receive mercy. 32 For God has locked up all in the prison of disobedience in order that he may have mercy on them all.

25. For I do not want you to be unaware of this mystery, brothers, so that you may not be conceited, that a hardening has come upon part of Israel (and will last) until the fulness of the Gentiles has come in.
Resuming use of the plural,319 Paul directly addresses the entire congregation. Nevertheless, it is clear that even now he is thinking especially of those Gentile believers who stood in need of being warned against anti-Semitism In no uncertain terms he has just told them that for the Jews, even for those who had become delinquent, and initially hardened, the door of opportunity to be saved was standing open at least as widely as it did for the Gentiles (verse 24). It is in connection with this thought that he now continues by using the explanatory conjunction For.
The words, “I do not want you to be unaware” signify, “I want you to take to heart.” Note also here the word of tender affection “brothers.” On both of these points (a. not unaware, and b. brothers) see 1:13.
“… of this mystery.” In referring to a mystery Paul is not using this term in the pagan sense of an esoteric doctrine for the initiated, but as indicating a truth which would not have been known if God had not revealed it.320
As appears from the very wording of verse 25—note “that a hardening has come upon part of Israel” (literally, “that a hardening in part has come on Israel”), this petrifaction is not absolute and unqualified; there is always a saved remnant, called into being in a marvelous manner:
a. Carnal Israel stumbles and is rejected because of its unbelief. Result:
b. The gospel is proclaimed to the Gentiles. The elect Gentiles are saved. Result:
c. God uses this salvation of Gentiles in order to arouse the envy of the Jews. Result:
d. The Jewish remnant accepts Christ, in accordance with God’s eternal plan. In connection with each item it is God himself who brings about these results. But let us quote Paul’s own words (verses 11, 12, 31):
a. “Because of their trespass
b. salvation (has come) to the Gentiles
c. to make Israel envious, so that,
d. as a result of the mercy shown to you [Gentiles], they [Israel] too may now receive mercy.”
Now is not that just too wonderful for words? Moreover, the blessed interaction Paul has in mind must not be given too limited a scope. It even reaches beyond that which is enclosed in these four items. For example, we may be sure that saved Gentiles (item b.) do not sit still, but, in turn, become witnesses for Christ; and so do saved Jews (item d.). This interdependence between the salvation of the Gentiles and that of Israel is the substance of the divine “mystery.”321
In harmony, then, with the substance of this mystery, here in verse 25 the apostle states that the hardening has come upon part of Israel. That was true in the past, is true now, will still be a fact in the future. Is not this the same as to state that a remnant of Israel, in every age, is saved (see 9:27; 11:1–5)?
Israel’s rejection is not absolute and unqualified, nor necessarily final. It is partial. Paul feels the need of stressing this fact because certain Gentiles seemed to have harbored contrary thoughts, as was pointed out in connection with verses 17–24. So he tells them, “I do not want you to be unaware of this mystery, brothers, so that you may not be conceited.”
Not only is it true, however, that the divine hardening (in punishment for human hardening) affects part of the people in any period of history, but it is also a fact, as the apostle states here in verse 25, that a definite time-span has been assigned to this hardening. For the people as a whole it will last “until the fulness of the Gentiles has come in.” In connection with verse 12, where the same word fulness (pleroma) occurs, it has been shown that by “fulness” the apostle means “full number.” What Paul is saying, then, here in verse 25, is that Israel’s partial hardening—the hardening of part of the people of Israel—will last until the full number of elect Gentiles has been gathered into God’s fold.
And when will that full number have been brought to salvation in Christ? Scripture is very clear on this point. It will be on the day of Christ’s glorious Return. Once he has returned, there is no longer any opportunity for accepting the gospel call. See Luke 17:26–37; II Peter 3:3–9. Cf. Belgic Confession, Article XXXVII:
“Finally we believe, according to the Word of God, when the time appointed by the Lord (which is unknown to all creatures) is come and the number of the elect complete (italics added), that our Lord Jesus Christ will come from heaven, corporally and visibly, as he ascended, with great glory and majesty to declare himself Judge of the living and the dead, burning this old world with fire and flame to cleanse it.”
It has become clear, therefore, that the hardening of part of Israel and the gathering of Gentiles occur side by side. With respect to Israel this partial hardening began already during the days of the old dispensation (Rom. 9:27; 10:16, 21; 11:3), was taking place in Paul’s own day, and will continue until the close of the new dispensation. Side by side with this hardening process, the gospel is being proclaimed to the Gentiles. Some reject it; some, by God’s sovereign grace, accept it.
Returning now to Israel, it is obvious that if, in every age, some Israelites are hardened, it must also be true that in every age some are saved. Paul expresses this thought in words that have given rise to much controversy, namely, 26a. And so all Israel will be saved.

Three Interpretations
A. The Most Popular Theory

“All Israel” indicates the mass of Jews living on earth in the end-time. The full number of elect Gentiles will be gathered in. After that the mass of the Jews—Israel on a large scale—will be saved. This will happen just previous to, or at the very moment of, Christ’s Return.
For the names of some of the advocates of this theory see p. 307.

a. The Greek word οὕτως does not mean then or after that. The rendering “Then all Israel will be saved” is wrong. In none of the other occurrences of this word in Romans, or anywhere else in the New Testament, does this word have that meaning. It means so, in this manner, thus.
b. This theory also fails to do justice to the word all in “all Israel.” Does not “all Israel” sound very strange as a description of the (comparatively) tiny fraction of Jews who will still be living on earth just before, or at the moment of, Christ’s Return?
c. The context clearly indicates that in writing about the salvation of Israelites and Gentiles Paul is not limiting his thoughts to what will take place in the future. He very definitely includes what is happening now. See especially verses 30, 31.
d. Would it not be strange for God to single out for a very special favor—nothing less than salvation full and free—exactly that generation of Jews which will have hardened its heart against the testimony of the longest train of Christian witnesses, a train extending all the way from the days of Christ’s sojourn on earth—in fact, in a sense, all the way from Abraham—to the close of the new dispensation?
e. The reader has not been prepared for the idea of a mass conversion of Israelites. All along Paul stresses the very opposite, namely, the salvation, in any age (past, present, future) of a remnant. See the passages listed under 11:5, p. 363. If Rom. 11:26 actually teaches a mass conversion of Jews, would it not seem as if Paul is saying, “Forget what I told you previously”?
f. If Paul is here predicting such a future mass conversion of Jews, is he not, contradicting, if not the letter, at least the spirit, of his earlier statement found in I Thess. 2:14b–16:
“… the Jews, who killed the Lord Jesus and the prophets, and drove us out, and do not please God, and are hostile to all men, in that they try to prevent us from speaking to the Gentiles that they may be saved, so as always to fill up the measure of their sins. But upon them the wrath [of God] has come to the uttermost”322?
g. The immediately following context (11:26b, 27) refers to a coming of “the Deliverer” who will turn away godlessness and remove sin from Jacob. Was not that the purpose of Christ’s first coming? But the popular interpretation of Rom. 11:26 predicts a mass conversion of Jews in connection with Christ’s second coming. That theory is, accordingly, not in harmony with the context.
For these several reasons Interpretation A. should be rejected.

“All Israel” refers to the total number of the elect throughout history, all those who are ultimately saved both Jews and Gentiles. In his Commentary on his passage Calvin expresses himself as follows:
“I extend the word Israel to all the people of God, according to this meaning: when the Gentiles shall come in, the Jews also will return from their defection to the obedience of faith, and thus will be completed the salvation of the whole Israel of God, which must be gathered from both …”
The same view is defended by J. A. C. Van Leeuwen and D. Jacobs, op. cit., p. 227; and, in a sense, by Karl Barth, Der Römerbrief, Zürich, 1954, p. 401; English tr., p. 416.

Inasfar as Calvin interprets the term Israel spiritually—“Israel” refers to the elect—his theory must be considered correct. Cf. Rom. 9:6. Also his claim that the section, verses 25–32 (considered as a unit), describes the one people of God cannot be successfully refuted. On the other hand, Calvin’s application of the term “Israel,” in verse 26, to all the people of God, both Jews and Gentiles, is wrong. In the preceding context the words Israel, Isrealites(s) occur no less than eleven times: 9:4; 9:6 (twice); 9:27; 9:31; 10:19; 10:21; 11:1; 11:2; 11:7; and 11:25. In each case the reference is clearly to Jews, never to Gentiles. What compelling reason can there be, therefore, to adopt a different meaning for the term Israel as used here in 11:26? To be sure, at the close of verse 25 the apostle makes mention of the Gentiles, but only in order to indicate that the partial hardening of the Jews will not cease until every elect Gentile will have been brought into the kingdom. Accordingly, Paul is still talking about the Jews. He does so also in verse 26b. Even verse 28 contains a clear reference to Jews. Not until verses 30–32 are reached does the apostle cause the entire body of the elect, both Jews and Gentiles, to pass in review together.
Therefore, while appreciating the good elements in Calvin’s explanation, we cannot agree with him in interpreting the term “all Israel” in 11:26 as referring to all the elect, both Jews and Gentiles. A passage should be interpreted in light of its context. In the present case the context points to Jews, not to Gentiles, nor in verses 26–29 to a combination of Jews and Gentiles.

The term “All Israel” means the total number of elect Jews, the sum of all Israel’s “remnants.” “All Israel” parallels “the fulness of the Gentiles.” Verses 25. 26 make it very clear that God is dealing with both groups, has been saving them, is saving them, and is going to save them. And if “All Israel” indicates, as it does, that not a single elect Israelite will be lacking “when the roll is called up yonder,” then “the fulness of the Gentiles” similarly shows that when the attendance is checked every elect Gentile will answer “Present.”
For the meaning of “will be saved” see on 1:16, p. 60. For Jew and Gentile the way of salvation is the same. In fact, their paths run side by side. Opportunity to be saved will have ended for both when Christ returns. As indicated previously, the two—“the fulness of the Gentiles” and “All Israel”—constitute one organism, symbolized by a single olive tree. It should be clear that if, in the present connection, fulness must be interpreted in its unlimited sense, the same holds for all in “All Israel.”
The words “And so” are explained by Paul himself. They indicate, “In such a marvelous manner,” a manner no one could have guessed. If God had not revealed this “mystery” to Paul, he would not have known it. It was, in fact, astonishing. The very rejection of the majority of Israelites, throughout history recurring again and again, was, is, and will be, a link in the effectuation of Israel’s salvation. For details, see above, p. 366, 367, 377, 378 (Rom. 11:11, 12, 25).
Although, to be sure, this interpretation is not nearly as popular as is theory A, among its defenders are men of recognized scholarship (as holds also, of course, for theories A and B). Let me mention but a few.
One of the propositions successfully defended by S. Volbeda, when he received his summa cum laude doctor of theology degree from the Free University of Amsterdam was: “The term ‘all Israel’ in Rom. 11:26a must be understood as indicating the collective elect out of Israel.”323
H. Bavinck, author of the four-volume work Gereformeerde Dogmatiek [Reformed Dogmatics], states, “ ‘All Israel’ in 11:26, is not the people of Israel, destined lo be converted collectively, neither is it the church consisting of united Jews and Gentiles; but it is the full number which during the course of the centuries is gathered out of Israel.”324 Cf. H. Hoeksema, God’s Eternal Good Pleasure, Grand Rapids, 1950, p. 465.
And L. Berkhof states, “ ‘All Israel’ is to be understood as a designation not of the whole nation but of the whole number of the elect out of the ancient covenant people … and the adverb οὕτως cannot mean ‘after that,’ but only ‘in this manner.’ ”325
For a similar interpretation see H. Ridderbos, op. cit., p. 263.
Not only scholars of Reformed persuasion and Dutch nationality or lineage have adopted this interpretation, but so have many others, as is clear from a glance at Lenski’s commentary on Romans, pp. 714, 726, 727. See also O. Palmer Robertson, “Is There a Distinctive Future for Ethnic Israel in Romans II?,” in Perspectives on Evangelical Theology, Grand Rapids, 1979, pp. 81–94. These interpreters are convinced that this is the only interpretation that suits the text and context.

. Objection No. 1
This interpretation destroys the contrast between the remnant mentioned in 11:5, on the one hand, and the mass of Israel, on the other.
. Answer
Our interpretation does not destroy a contrast but defines it more accurately. The real contrast is that between single remnants (see, for example, 11:5), on the one hand, and “all Israel,” that is, the sum of all the remnants throughout history (verse 26), on the other.
. Objection No. 2
According to this interpretation the “mystery” mentioned by Paul amounts to no more than that all Israel’s elect will be saved. But that is a truth so obvious that it fails to do justice to the implications of the term “mystery.”
. Answer
Not so! The mystery of which Paul speaks has reference to the marvelous chain of events that results in Israel’s salvation. It points to seemingly contradictory factors which in God’s loving and overruling providence are so directed that ultimate salvation for “all Israel” is effected. See above, pp. 377, 378.

* * * *

26b, 27.… as it is written:
“Out of Zion will come the Deliverer;
he will turn godlessness away from Jacob.
And this is my covenant with them
whenever I shall take away their sins.”
Note the following:
a. It is logical to connect “And so all Israel will be saved” with “Out of Zion will come the Deliverer,” and to interpret this divine deliverance as rescue from sin and bestowment of salvation, which blessings Jehovah brought about through the person and work of the Mediator, Jesus Christ.
b. As the words “as it is written” indicate, what immediately follows upon “And so all Israel will be saved” is material quoted from the Old Testament. It does not consist, however, in a quotation of this or that single passage, but rather in a skillful symposium of several passages; such as, Isa. 59:20; 27:9; 59:21, in that order, with reminders of Micah 5:2 (or a similar verse) and probably Jer. 31:31 f.
In addition, it should be borne in mind that Paul is conversant with the LXX (Greek) translation of the Old Testament as well as with the original Hebrew text. What is to be admired is that he is able to weave these various strands into one beautiful, consistent pattern.
c. The words “Out of Zion will come the Deliverer” are quoted from LXX Isa. 59:20, except for the fact that LXX has “for the sake of Zion,” the original Hebrew “to Zion,” and Paul “out of Zion.”
This presents no real difficulty, for all three are true. Did not the Deliverer come “for the sake of Zion,” that is, to rescue Zion? And did he not also come “to Zion”? How else could he have saved it? And is it not also true that according to his human nature he came “out of Zion”? Think of Mic. 5:2.326 In connection with “out of,” “from” or “from among,” see also Deut. 18:15, 18; Ps. 14:7; 53:6; and Isa. 2:3.
d. The task which, according to prophecy, the Deliverer was to perform, consisted, according to the LXX of Isa. 27:9, in this: to turn away godlessness or lawlessness from Jacob, that is, from Israel. Naturally it would be turned away only from the elect of Israel. We now understand why Paul has a right to quote these very passages to prove that “all Israel” would be saved; for, in order to save Israel it must be delivered not from this or that earthly foe but from godlessness, from sin.
e. Returning again to Isa. 59, this time to verse 21, the apostle continues (quoting the Lord as saying), “As for me, this is my covenant with them.” He then quickly turns his attention to another precious passage in which that divine covenant is mentioned in connection with the removal of sins, namely, Jer 31:31 f. There we read, “This is the covenant that I will make with the house of Israel and with the house of Judah … I will forgive their iniquity, and their sin will I remember no more.” So he writes, “… whenever I shall take away their sins.”
f. It is clear that in this entire passage (11:26b, 27) Paul is not thinking of what Jesus will do at his second coming, when he will come not “out of Zion,” but “from heaven” (I Thess. 4:16), and when forgiveness of sin will no longer be possible. Paul is thinking of Christ’s first coming when, by means of his vicarious death, he established the basis for the forgiveness of sins, and therefore also for the salvation of “the fulness of the Gentiles” and of “all Israel.”
g. Paul is not deviating from his central theme. Is not the removal of sin one of the main ingredients of justification by faith? See Rom. 4:25; 5:8, 9, 19; 8:1–3. The promise of the covenant goes into effect “whenever” in the life of any Israelite sin is removed. Romans 9–11 shows that this doctrine is historical, indicating what happens again and again during history’s course.
28–31. As far as the gospel is concerned, they are enemies for your sake; but as far as election is concerned, they are beloved for the sake of the fathers, for irrevocable are God’s gracious gifts and his calling. For just as at one time you were disobedient to God but now have received mercy as a result of their disobedience, so they too have now become disobedient in order that, as a result of the mercy shown to you, they too may now receive mercy.
In harmony with verses 25, 26, which speak first of a hardening of part of Israel and then about “all Israel” which will be saved, so here too the apostle first reminds us of those Israelites who, as far as the gospel is concerned, are enemies, and then of those who, as far as election is concerned, are beloved for the sake of the fathers. In reading on (see verses 30, 31), however, we soon become aware of the fact that these “enemies” and these “beloved ones” are the same people, namely, the elect. At first they were hostile to the gospel, but later on, because of the wonderful manifestation of God’s mercy (see verse 25 f.) they become friends.
Note the following:
a. “As far as the gospel is concerned … enemies for your sake.” Note “for your sake.”
The explanation is found in verse 11: “Because of their trespass salvation (has come) to the Gentiles.”
b. “… as far as election is concerned, they are beloved.”
The same Jews who at one time had been enemies of the gospel had become friends, beloved of God and fellow-believers. This great change had been through about because of the fact that these former enemies had been designed by God, in his eternal decree, to become friends.
c. “for the sake of the fathers.”
Not because of any innate goodness or merit pertaining to Abraham, Isaac, and Jacob, but because of God’s promise to the fathers, “I will … be your God and the God of your seed after you” See Gen. 17:7; cf. 26:23, 24; 28:12–15.
d. “for irrevocable are God’s gracious gifts and his calling.”
There are those who interpret this entire passage (verse 28–31) as a description of God’s love for the people of Israel in general. The present clause shows that this interpretation is incorrect, for it refers to God’s irrevocable calling, a call that is not subject to change and is never withdrawn. This is certainly the inner or effectual call, one that pertains only to the elect.327
e. This also proves that “God’s gracious gifts” must not be identified, as often happens, with the special privileges granted to the Jews as a people (9:4, 5), but must refer to such products of God’s special grace as faith, hope, love, peace that surpasses all understanding, life everlasting, etc., all of them being gifts bestowed on God’s elect, on them alone.
f. The explanation of the words, “For just as at one time you were disobedient to God but now have received mercy as a result of their disobedience, so they too … may now receive mercy,” is found in verse 11; note especially “to make Israel envious,” and see the explanation of that verse on p. 367.
g. It is clear that the entire passage (verses 28–31), correctly explained, harmonizes with 11:26a, “And so all Israel will be saved.” In both cases Paul is speaking about the true Israel. They are enemies (at first). They are beloved … have become disobedient in order that they too may now receive mercy. The apostle is telling the Romans, especially the Gentiles among them, who in all probability constituted the majority of the congregation, that, as a result of the mercy shown to them—that is, to this predominantly Gentile church—the Jews, stirred to envy, now receive God’s mercy, his love to those in need.
h. The repetition of the word now, occurring either twice or three times in verses 30, 31, shows that all the while Paul is thinking not of something that will happen at, or just previous to, Christ’s Return, but of events that are occurring right now, in fulfilment of God’s plan from before the founding of the universe.

See G. Fohrer’s article on this subject in Th.D.N.T., Vol. VII, p. 309.

Originally Posted by AV1611

A very helpful book is Robertson's Israel of God.

Originally Posted by PastorTim

the issue is resolved when defining Israel by God's definition. "...all that are Israel are not of Israel...". The Israel of God are the people of the promise. If it is earned by heritage it is not by grace. Dispenstaionalism is demonic in that it forces people to await the arrival of the kingdom which is already here, thus, they do not work at furthering. Just wait in fear.