CALLING

(Corrective concerning `Remnant' 11:1-5).

A 11:33-36. Song.

Doxology `Of Him ... unto the ages' (11:36).

The exposition moves from sorrow to song, from a remnant out of Israel as a firstfruits and pledge, to the

salvation of all Israel at the end. In chapter 9, the apostle enumerates the dispensational privileges of an Israelite in

the flesh, which can be appreciated as it stands, but with much greater understanding when placed beside the

dispensational disadvantages of being a Gentile in the flesh. The reference to Ephesians 2 which is here made will

be better understood if the reader is in possession of the complete structure of the epistle, which will be found under

the heading EPHESIANS, p. 275.

A Acc: to the flesh. KINSMEN.

Gentile disability `in the flesh'.

B Who are Israelites.

C The Adoption.

A Gentiles. IN THE FLESH.

D The Glory.

B Without Christ.

E The Covenants.

C Aliens ... commonwealth.

E The giving of the law.

C Strangers ... covenants.

D The Service.

B No hope.

C The Promises.

A Godless. IN THE WORLD.

B The Fathers.

A Acc: to the flesh. CHRIST.

In Romans 11, the apostle shows that the failure of Israel was over-ruled to bring about greater blessing to the

Gentile, saying: `Now if the fall of them be the riches of the world, and the diminishing of them the riches of the

Gentiles; how much more their fulness?' (Rom. 11:12). Should the thought arise in our minds that it is hardly

believable that God would save and use Israel after all that they have done, he says: `I would not, brethren, that ye

should be ignorant of this mystery, lest ye should be wise in your own conceits: that blindness in part is happened to

Israel, until the fulness of the Gentiles be come in, and so all Israel shall be saved' (Rom. 11:25,26). The salvation

of Israel is entirely removed from the covenant of works and law of Sinai, and is based upon the New Covenant, as

Romans 11:27 shows. The fact of Israel's enmity is squarely faced, `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' (Rom. 11:28,29). Such is the character of Israel's calling, it is entirely of grace, and arises out

of the electing love of God, merit, works and law being rigorously excluded.

Two passages speak of the `calling' in the epistles written before the setting aside of Israel at Acts 28, namely

2 Thessalonians 1:11 and 1 Corinthians 1:26. In one passage, the apostle prays that the believer may be counted

worthy of the calling, in the other, the apostle draws attention to the fact that in this calling `not many wise after the

flesh, not many noble are called' (1 Cor. 1:26), but that all is in Christ Jesus.

To discover the nature of the calling of this period we shall have to ponder the teaching of the Acts and epistles

that cover it. We shall find, among other features, that it differs from the calling of Israel inasmuch as those who

belong to this company are comprised of both Jew and Greek, and being made `all one in Christ Jesus' they are

necessarily also `Abraham's seed and heirs according to the promise' (Gal. 3:27-29). The calling of the Church

during the Acts looks to the promise made to Abraham as its foundation. This promise includes `the Gospel'

preached (Gal. 3:8), the great doctrine of justification by faith (Rom. 4:3), and the promise of the spirit (Gal. 3:14).

The hope that was entertained by this Church was millennial in character (Rom. 15:12,13), and was linked with the

hope of Israel which extended right to the last chapter of the Acts (Acts 28:20), which hope was definitely linked

with the `Archangel' and the `trump' of God, and so with the hope of Israel. (See HOPE2 and ARCHANGEL p. 95).