Dispensationalist generally hold that this passage refers to a yet future restoration of national Israel. Some think that this restoration will be a great in-gathering of those who are then identified by Jewish name, and/or culture and religion to a belief and profession of the Gospel, while many others think that there will be an actual political restoration of these to a special place within the Kingdom of Christ - And when we think about it, if this is true, there must of necessity be a political restoration of these in order for there being any (fleshly) distinction of Jew or Gentile.

Now I think this idea tends to destroy every sweet and precious concept of the SPIRITUAL Kingdom that was instituted by Christ as the Living God, and would build again the things that He came to (and did) destroy for the liberation of His chosen spiritual people.

Why so many people who name themselves Christian seem to love and so hold to many of the concepts upon which the Old Covenant was built would seem strange; But upon further consideration, it should not be, since this is the basic nature of mankind without the mitigation of these ingrained principles by the illumination of the Spirit and the proper understanding and analogy of faith through the Scriptures. Also, the mind-set of many things that we have received and learned by tradition are not easily removed. Paul himself was a good example of this:

"... And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers..." Gal 1:14.

By the statement, "Until the fulness of the Gentiles be come in" (Rom. 11:25) many think that this is a prophecy of the state in which the Jewish people were to exist throughout this present age, and at the end of this period there will be a restoration of national Israel to a discriminating glory in the Kingdom of God. Others think that Paul speaks of a period that would embrace the (partial) blindness of the Jews until all (the fullness) of the Gentiles are brought into the Kingdom of Christ (and of course, that this process is today still taking place) and then the Gentiles, their part being "filled up" in the Kingdom, the people known as Jews would be the primary "possessors" of the blessings of the Kingdom.

However, to my mind Romans says nothing whatever as to a literal future national state thereafter to be of either Jew or Gentile to be established as has been so commonly interpreted as predicting that, in a future "dispensation," the whole nation is to be healed of its spiritual blindness; but Paul is rather still dealing entirely with the cutting out of the national Jews place and position that they yet claimed (at Paul's writing of Romans) and as such, also the grafting and bringing in the Gentiles by faith. "All of Israel" certainly does not state or even imply that he is speaking of ANY national or specific people according to the flesh as such; but that he is speaking of a people OUT of every nation, regardless of any fleshly distinction of nationality, race, gender, or social status, even as (spiritually speaking) already existed in the N. T. church during the then present Apostolic Age:

"...Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all..." Col 3:11

In order to lay his groundwork in the identity of the ISRAEL that is to be saved, Paul has already gone to great lengths in the previous chapters: In Rom 9 he goes into this subject extensively.

First, Paul describes his natural feelings and sorrow in his flesh that was caused by his separation from his natural kinsman by his belief in the Lord Jesus and His salvation - as contrasted with the Jew's religion. But these were only natural feelings that Paul experienced. Notice that he says that he "could" wish himself accursed from Christ, (He did not say that he did wish himself accursed from Christ! God forbid!!) but only comparatively in the flesh, because of the great bond he had with his kinsmen in the flesh but who continued their alliance and relationship with the Old Covenant economy; But this did not in any way alter the spiritual relationship that Paul experienced in Christ, neither change God's Plan and Purpose of salvation toward His chosen people in Christ, because the apostle immediately adds:

"...Not as though the word of God hath taken none 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 thy 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..."Rom 9:6-8.

Notice the phrase, "ALL ISRAEL." Paul in these verses makes it clear of which Israel that is included (in the New Covenant) and which is not. So the "ALL ISRAEL" of this passage does not embrace all who are NATURAL Israelites. (ver. 6). How could Paul have made it any plainer? - at least to an enlightened mind.

In laying this groundwork in Rom 9, this is the very place where Paul brings forth the doctrine of election in such plainess and clearness, and this in dealing with the subject under consideration- That is, that God made choice among Jews and Gentiles of those that He will save and those He will leave in nature's blindness, and that according to His sovereign will and purpose. Here He illustrates His sovereign choice of His people - not necessarily between a Jew and Gentile, but especially between those already considered to be sons of Abraham through the flesh - even Esau and Jacob.

"...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.
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 calleth;)..." Rom 9:8-11.

Is it not reasonable to believe that the CHILDREN OF THE PROMISE here referred to are the same CHILDREN OF PROMISE that the apostle deals with in his other epistles, and are compared with those who were (as Esau) left out of the inheritance, while Jacob was included, and that according to Paul's same exposition in Galatians and other places where those heirs of the inheritance are identified as the faithful believers in the Lord Jesus and His salvation?

Then how can we deduce from this that all the (natural) Israelites living in the world were to be saved at the coming of Christ as many dispensationalists teach? - An event that was even considered imminent by the Apostolic believers of that day. Verse 7 and 8 makes the meaning so plain that it would seem that it needs no explaination. These were spiritual Jews, born of the Spirit and called unto the glory of the Gospel of Christ and who were shown by their confession and profession to be of the faith of Abraham and thus Abraham's true heirs and children of the promises made by God to Abraham.

"...For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith..." Rom 4:13.

"..There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise..." Gal 3:28-29.

"..."Though the number of the children of Israel be as the sand of the sea, a remnant (only) shall be saved."

This remnant is "the election" of grace of those (natural) Israelites out of that nation, and explains and identifies all of the "Israel that shall be saved." (Rom 11:26). These elect spiritual Israelites certainly were and shall continue to be saved, because "..There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.." Rom 11:26. This Deliverer is Christ who did this work in preserving and calling this remnant of Jews out of that body, while the majority were left in blindness:

"...As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all..." Rom 11:28-32.

It seems that Paul in referring to "they" is speaking of those elect Jews that were still not made manifest in their calling. This is true of all of God's children, both Jew and Gentile while they are yet in nature's darkness and under the elements of the world. Paul had first-hand experience with this; because he at one time was in this very condition when he was an arch enemy of the Gospel of Christ, while at the same time being a chosen vessel of mercy in the Mind of God - and even chosen to the office of an apostle - but yet not manifest as such:

"...This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting..." 1 Tim 1:15-16.

If this principle applied to Paul, (and it did) or rather to Saul as he was known at that time, why would not the same apply to all who are called by divine grace; but especially those who like Saul have at one time in their experience manifested such enmity to the Gospel and the truth as it is in Christ Jesus? This principle could alloy the sorrowful feelings of Paul toward his natural brethren, knowing that in them was "at that present time, a remnant according to the election of grace". And as Paul uses the type of Elijah when being pursued by Ahab and Jezebel, supposing that all of Israel had gone after the worship of Baal, the answer of God came unto the prophet that God " had reserved unto Himself" a remnant, out of Israel, who had not bowed their knees unto the image of Baal. Paul then makes the analogy with his present time: " even so, (in the same way) at the present time there is a remnant according to the election of grace." (Rom 11:5.) The gifts and calling of God are without repentance on God's part,(as He never changes His Mind or rescinds His gifts and favors toward His own, though many times He may seem to man to delay His calling. ".. But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth.
For he performeth the thing that is appointed for me: and many such things are with him..." Job 23:12-14. Another way we see this is that the calling and the gifts conferred upon the Jewish nation were due solely to the sovereign and free mercy of God. The lack of evangelical repentence on the part of those under that dispensation could not alter or change that fact. Therefore those elect Jews who were yet under bondage to the elements of the Law were yet beloved of God as they were yet of the election of grace, and beloved for the father's sake (Abraham and his heirs) because they were CHILDREN OF THE PROMISE, and thereby they were in the real Abrahamic Covenant or promise made to Abraham (which is spiritual) and therefore counted for or in the seed, which is Christ. (Rom 9:8, Gal 4:29.

Because God knows His Own, has loved them with an everlasting love, and His mercy is over them, even while they were and are yet dead in trespasses and sin. (Eph 2:1-2)

"...And you hath he quickened, who were dead in trespasses and sins:
Wherein in time past ye walked according to the course of this world..." Eph 2:1-2.

Paul, in writing to the Ephesians, also includes himself (as a natural Jew) within this number along with the Gentile children of disobedience:

".. Even when WE were dead in sins, hath quickened US together with Christ,
(by grace ye are saved;) And hath raised US up together, and made US sit together in heavenly places in Christ Jesus.." Eph 2:5-6.

Just as the wild Gentiles (to whom he is writing) had at one time individually and collectively been left in nature's blindness and darkness until it pleased God to call them by His grace, so it was also to be with these natural Jews, though they may have had the benefit of the ordinances ordained under the Law Dispensation. We could here again return to Paul's foundation in identifying a true Israelite or Jew while he brings in the fact of the unbelief on some of them:

"..For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
3:1 What advantage then hath the Jew? or what profit is there of circumcision?
Much every way: chiefly, because that unto them were committed the oracles of God.
For what if some did not believe? shall their unbelief make the faith of God without effect?..Rom 3:28, 3:1-3.

It seems if dispensationalism is true, then all the preceding would have again to be undone to make a place for the natural Jew to enter in by virtue and distinction of being such, and thus would be "built again the things that were once destroyed" by Christ at His appearing and His Kingdom contrary to what the apostle has stated: Gal 2:18.

Again, if such a great change in the make-up of of the present Kingdom should take place in some future period or be true, then it seems that the necessity of entering in by being born of the Spirit, and the raising up of a people out of every kindred tongue and nation would largely be done away with, but would again revert to its former state where qualifications for entrance would be based upon race, culture and political status in the world, and the apostle Peter has said that God is no respector of persons, ".. But in every nation [including the Jewish nation] he that feareth him, and worketh righteousness, is accepted with him..."Acts 10:35.

The spiritual Kingdom that Christ set up was said to stand forever, would not be left to other people, and only the redeemed of the Lord would walk there.

"...And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever..." Dan 2:44.

"...For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him..." Rom 10:10-12.

This distinction and enmity between the Jew and Gentile is resolved in the new creature or man in Christ. because there is then no longer for them any difference in the Jew and Gentile, then why do so many professing Christians still attempt to make such a difference in not seeing that which Christ has abolished in "...Breaking down the middle wall of partition between us...for to make in himself of twain (two, or both) ONE new man, so making peace.." Eph 2:15.

OAB