July 28, 2025 • 28 mins
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Speaker 1 (00:01):
You're listening to my Bible study with doctor Baruch Korman,
a ministry of Love Israel dot org. In this episode,
Baruk will teach the Bible verse by verse, translating directly
from the original languages and sharing the Jewish context of
scripture so you can grow deeper in your knowledge of
God's words. After listening, please visit us at Love Israel
(00:23):
dot org, where you can sign up for our newsletter
and find more great resources. Now enjoy today's message from
doctor Baruke.
Speaker 2 (00:32):
What does it mean when Paul says all of Israel
will be saved? Does that mean that every Jewish person
who has been born in the past and now, today
and in the future, all of them will be in
the Kingdom of God? Is that the right way to
understand that? Versus scripture, all Israel will be saved? Do
(00:56):
you have the right prophetic expectations can concerning Israel, both
the land and the people. Well, the apostle Paul did
because he relied upon the word of God. He wrote
down things being inspired by the Holy Spirit. And if
we take seriously the word.
Speaker 3 (01:17):
Of God, then you and I too can have.
Speaker 2 (01:20):
The right prophetic expectations concerning Israel and everything else that
the word of God touches on. Well, what that said,
Take out your bible and look with me to the
Book of Romans and chapter eleven, the Book of Romans,
chapter eleven, and we're going to begin with verse twenty five.
Speaker 3 (01:41):
Now we've seen something.
Speaker 2 (01:43):
God has spoken about an olive tree the Kingdom of God,
and he says that there were in the past these
branches broken off Jewish branches in order that you the nations,
can be grafted in. And God has a wonderful plan,
(02:05):
and that plan is this. He has called uniquely the
Jewish people into a covenant with him that he might
use them. When we speak about a call or a
chosen people, it is for the purpose of God. And
God wanted to use Israel in order to bless the
(02:27):
nations of the world.
Speaker 3 (02:29):
This is what we see.
Speaker 2 (02:30):
When you go back to the Book of Genesis and
chapter twelve and that Abrahamic covenant, and we see that
God is going to use Israel even their disobedience. But
remember a principle, one is never blessed by disobedience. They're
not going to reap anything that's good through disobedience to God.
(02:54):
But God is free. He's sovereign to use all things.
He is not the cause of disobedience, but he can
use disobedience in order to advance and fulfill his purposes.
And we saw that Israel's transgression. Their disobedience brought about
that gospel going forth to the world, and many non Jews,
(03:21):
gentiles came to faith. And the gospel has been mighty
among the nations of the world. But we need to
remember prophetically what God has said, and that is in
the last days before the kingdom is established, he is
going to bring a remnante to faith, and then the Kingdom.
Speaker 3 (03:43):
Of God will be established.
Speaker 2 (03:46):
So let's look at exactly what Paul reveals to us,
as I said the Book of Romans, chapter eleven. Let's
begin with verse twenty five. Now he's speaking to believers,
all believers, but especially here those who are not of
the Jewish descent. He says, for I do not want
(04:07):
that you should be Many Bibles will say ignorant. It's
not the word ignorant, it is a word against knowing.
Now this is important because it shows ignorance means perhaps
I don't know this, I haven't been taught this, I'm
unaware of it. But against knowing means God has revealed it,
(04:31):
He has taught it. You have probably read it several times.
But if you don't receive it, then you are against knowing.
This word against knowing has a degree of rebelliousness within it.
So let's translate literally what the scripture says. For I
(04:53):
do not want you, brethren to be against knowing this mystery?
What is the mystery that you are not thinkers from yourselves?
Now he's speaking about a mystery he wants us to
know it. What is that mystery? He begins by saying,
(05:16):
if you rely upon your own understanding, if you try
to figure this out among yourselves based upon your own
thought process, you are going to be against knowing. Why
is that because all truth has to be received by revelation.
(05:37):
So God does not want us to be wise in
our own understanding, but rely upon his revelation. What the
word of God? What the prophets of the Lord have
revealed to us? So he says, do not be thinkers
of your own. Now, some bibles will say do not
be wise among yourselves, But the message is this, we
(06:01):
have to rely and what is that mystery?
Speaker 3 (06:04):
Will look?
Speaker 2 (06:04):
He says that the hardness and then we have a
very important phrase apo merus. What is that two Greek words,
which means in part so partially. Now this teaches us something,
and that is this, There's always been Jewish believers. It
(06:25):
began with the Disciples and others. There's always been a
remnant of Jewish believers down through the ages. But what
we should anticipate in the last days, and one place
we know this is the prophecy of Zacharia Zachariah, where
he says in Zachariah chapter twelve that Messiah is going
(06:49):
to return. This is his second coming. He is going
to deliver the Jewish people. They are going to see
his saving power in a physical meaning, delivering them from
all the nations of the world. And they're going to
look upon him, the scripture says.
Speaker 3 (07:07):
And they're going to mourn.
Speaker 2 (07:09):
They're going to recognize him as the crucified Savior, that
one that for the most part was rejected by Israel,
and there's going to be a great day of salvation.
They are going to look upon the one who has
been pierced and they're going to receive him.
Speaker 3 (07:27):
Understand that gospel and a remnant. Now we know what
we mean by remnant.
Speaker 2 (07:33):
In that same prophecy of Zachariah, it says in the
last days, two thirds are going to be lost, that is,
put to death during that time known as at Sarakhila Yakov,
this time of Jacob's trouble. And it pains me to
say that no individuals wants to see people being lost,
(07:56):
but it's going to happen. But one third, one third
is going to be brought to faith faith In that
same gospel message, how is that going to happen? Well,
let's look again verse verse twenty five, where it says
last part of the verse, because the hardening and part
(08:19):
has happened to Israel. Now, this word for happening means
something that has begun in the past from our standpoint
a long time ago. It's continued on and it's going
to go into the future until an event. And Paul
reveals to us nothing uncertain. He reveals to us, what
(08:40):
is that event? What is that happening that's going to
bring about a change, a spiritual change in the Jewish people.
Speaker 3 (08:48):
It says here that the.
Speaker 2 (08:52):
Hardening in part has happened to Israel until until which
the fullness of the nations. We could say the fullness
of the gentiles have entered in. What does that mean
entering in? Have entered into the Kingdom of God, have
(09:13):
been grafted in. So when the fullness of that gentile
world comes to faith, when that number, whatever it might be,
only God knows. But when the fullness of the gentiles
have come in, come to faith, receive the Gospel, then
what does it say? Well, now look to the next verse,
(09:34):
verse twenty six. We read and thus all Israel will
be saved.
Speaker 3 (09:42):
Now what is that.
Speaker 2 (09:43):
Term all Israel? If you understand that to mean all
the Jewish people, you have forgotten what we've learned. Israel
has two distinct definitions. Remember, and I've gone to this
verse several times Romans chapter nine and verse six, where
(10:03):
it says, not all of Israel is of Israel.
Speaker 3 (10:08):
What does that mean?
Speaker 2 (10:10):
Not all the Jewish people. That's the first understanding of
Israel Jewish people. Not all the Jewish people are of Israel.
What's the second understanding?
Speaker 3 (10:20):
Kingdom people? And what do we just learn?
Speaker 2 (10:24):
The kingdom people are going to be comprised of both Gentiles,
many of them, and.
Speaker 3 (10:30):
Also Jewish people.
Speaker 2 (10:33):
And so what Paul is saying is this God has
a plan a program. He has judged something, and that's
what it is. It is an Israel, a kingdom people
that is comprised of both jew and gentile. So what
he says is this, we should expect that there be
(10:55):
a Jewish component and a Gentile component for the Kingdom
of God. And when that gentile component reaches its fullness,
then God is going to turn to Israel, bring that
remnant to salvation, and then we'll have all of Israel
being saved, all the Kingdom people having been saved by
(11:18):
the same means, by the Gospel. So look again at
verse twenty six, and thus all Israel will be saved.
How is that remnant going to come to faith, that
Jewish remnant in the last day to fulfill the full
measure of the Jewish component of the Kingdom of God. Well,
he tells us keep reading in that same verse, verse
(11:40):
twenty six, just as it's been written. Now, what I
like about Paul, what I like about the New Covenant,
what most people call the New Testament, is that it
relies so heavily upon the Old Testament, meaning this you
read the New Testament, and it's the Old Testament that
(12:01):
he uses. The authors use in order to support what's
being taught, That is that there is that inherent connection,
that close relationship between the old and the new. To
understand the new, you have to first understand the old.
So he quotes a scripture, a scripture from the Book
(12:22):
of Isaiah, chapter fifty nine and verse twenty.
Speaker 3 (12:27):
Now Here in the Greek.
Speaker 2 (12:30):
It says this, just as it's been written, the Redeemer
will come out of Zion and will turn away the
ungodliness from Jacob. Now, the Hebrew texts uh valzion goel
ushave pesha biyako nae um Hashem. Now it's a little
(12:54):
bit different, but oftentimes in translations, when you render one
language in to another, there's things that are not exactly
the same. And being inspired, there's things that are emphasized.
So when we look at the Greek text, what it
says the Redeemer, God's working redemption. When does he work redemption?
(13:18):
That work was done on Passover, the festival redemption, when
Messiah was crucified. So the Redeemer, he will come. And
some will say to Zion, that's the Old Testament, But
it says here out of Zion.
Speaker 3 (13:33):
What does that mean? What's the nuance?
Speaker 2 (13:35):
Out of Zion means out of that kingdom purpose, out
of that kingdom program. He's coming to Zion, yes, but
for the purpose of the kingdom, and he will turn away.
In Hebrew, we have the word patia. Patia means transgression,
(13:56):
but here we have a word which is broader. It
means un godliness in every sense of that. So in
the New Testament, it's simply being emphasized that every aspect
that is against the righteousness of God is going to
be dealt with by Messiah. Is sure Jesus Christ in
(14:16):
his work of redemption, and it says and he will
turn away ungodliness from Jacob.
Speaker 3 (14:23):
Here Jacob the Jewish people.
Speaker 2 (14:27):
So what he's saying is this, when the full measure
of the gentiles come in, God is going to turn
his attention back to the Jewish people and he is
going to what's going to happen the second coming, Messiah
is going to come and do three things. Now there's other,
but three primary things I want to emphasize. He is
(14:50):
going to deliver Israel both physically from their enemies and
spiritually from all forms of ungodliness, sins, transgression, iniquity. He
is going to redeem them fully in every aspect. He
is going to bring judgment upon the enemies of God
(15:10):
that have gone up to make war against the Jewish people.
Speaker 3 (15:14):
And the third.
Speaker 2 (15:15):
And final thing he's going to do is that he's
going to establish the kingdom. So the kingdom will not
be established until that remnant of the Jewish people are
brought to faith. And we've seen that Paul has in
the last two lessons before this, have said we should
expect that the problem is too many people. Don't too
(15:39):
many people teach a false teaching of the replacement theology
that God is finished with Israel. There's no more significance
to the land of Israel or the people of Israel,
the Jewish people generally speaking. And this is a false statement.
This is not what Paul taught, what Paul read billed
(16:00):
to us. So let's not be against knowing God's revelation
and how and what must take place for the kingdom
to be established. He also says, look now to verse
twenty seven, and this is my covenant with them, his
(16:21):
covenant to them. He is good to fulfill his covenantal obligations.
So he says, this is my covenant with them when
and it literally means whenever we don't know whenever I
will turn away or take away the sins their sins.
Speaker 3 (16:42):
So we can expect something. God's faithful to his covenant.
Speaker 2 (16:46):
There is a time coming when God in a mighty
way is going to take away the sins. Now he's
already done the work. When did he did the work
nearly two thousand years ago? Where injurious? How when he.
Speaker 3 (16:59):
Died upon the cross.
Speaker 2 (17:01):
But until one receives that, there's no merit. There is
no effectiveness for that person until he receives it by faith.
Speaker 3 (17:11):
And this is what we should expect.
Speaker 2 (17:14):
There is coming to time, a time when a large
remnant one third of the Jewish people will in fact
come to faith. He is going to redeem. He is
going to turn away the sins and take away the
sins of the Jewish people. And look down to verse
(17:34):
twenty eight. Now Here we have a construction two Greek
words that are part of two different phrases, the two
Greek words men day. When they are using this construction,
it speaks about well, on one hand, this and on
the other hand that, and this is what he's saying
here Look at verse twenty eight. On one hand, according to.
Speaker 3 (17:59):
The Gospel, they are enemies.
Speaker 2 (18:02):
Why on account of you, meaning, God says I'm going
to use the Jewish people to bless the gentiles. And they,
in regard to the Gospel were enemies all no, but
the majority in a general sense. And because of this
rejection of the Gospel that they were enemies. What happened
(18:25):
We've already been told for two weeks. It says here
that because of that, the Gospel went to the world,
that wealth to the nations, that richness to the nations
came about to the world. And he's saying that is
part of his plan. So they were enemies previously of
(18:50):
the Gospel.
Speaker 3 (18:52):
But it says, on.
Speaker 2 (18:54):
The other hand, in regard to election, Now what's election.
Don't believe false teachers. That says election and predestination determines
who's going to be in heaven and who's not.
Speaker 3 (19:08):
Election.
Speaker 2 (19:09):
That word is simply, both in Hebrew and Greek, a
word for choosing. And God in his sovereignty has chosen Israel,
chosen them for a purpose that he might serve. And therefore,
because of that, notice what the scripture says. But on
the other hand, in regard to election, they are beloved
(19:32):
on account of the fathers, the patriarchs Avramitzkak and Yakov, Abraham, Isaac,
and Jacob. He is going to be faithful to the
patriarchs and work to fulfill his covenant promises.
Speaker 3 (19:45):
But he's not going to.
Speaker 2 (19:46):
Violate any of his word. He says, look now to
verse twenty nine four. Irrevocable, meaning it will not change.
That's why replacement theology is so biblical. It implies God change.
God doesn't change. He says, for irrevocable or unchangeable are
(20:08):
the gifts and the calling of God?
Speaker 3 (20:11):
What does that mean?
Speaker 2 (20:12):
God called Israel for a purpose, and he equipped them.
He gave them gifts, primarily his word, and also abilities
in order that they would be used by Him to
accomplish his purpose. And even though there was a long
time of disobedience and rebelliousness, God's faithful to his word
(20:35):
and he is going to bring about a fulfillment for
every Jewish person that has been born. No, if you
die without faith, whether you're a Jew or Gentile, it
makes no difference. If you die without faith in the Gospel,
you are eternally lost. But God is going to bring
a remnant of the Jewish people to faith in the
(20:57):
last days, Messiah is going to return. They will look
upon him and realize who he is, what he's done,
and they are going to receive him as he provides
a physical redemption from their enemies and ultimately a spiritual
redemption when he takes away the sins their sins. So
we read here the gifts and the calling of God
(21:22):
is our irrevocable verse twenty nine. Now he's going to
tell us about his plan. He says here verse twenty nine,
for just as you, who does it mean you? He's
talking to the gentiles just as you once, meaning in
the past formally here agin, he's talking about the gentiles
(21:46):
in a general sense, just as once you were disobedient
to God. Think about that, gentiles, idolatry, pagan religions and such.
And he says, just as you in the past, formally
once were disobedient to God.
Speaker 3 (22:04):
But now you are.
Speaker 2 (22:08):
Recipients of mercy. You have been given mercy for this disobedience.
Isn't that true God overlooked He paid the price. But
he forgave all of this iniquity of the nations. When
they ceased being disobedient and received the Gospel. He gave
(22:30):
them mercy forgave for all of that disobedience in the past. Therefore,
he says, now look at verse thirty one.
Speaker 3 (22:39):
He says, thus.
Speaker 2 (22:40):
Also these now, meaning in those last days, they were disobedient,
and they were disobedient, but God used it.
Speaker 3 (22:50):
It says, unto your mercy.
Speaker 2 (22:54):
Remember what we said that disobedience brought the Gospel the
means of mercy to the world. And he says, just
as now, they were disobedient for your mercy in order
also that they should receive mercy. God is not a
respector of person. So he says, gentiles were disobedient, but
(23:18):
I gave them mercy. And now and he means in
the last days, God is going to do the same thing.
The Jewish people have been disobedient all no, but in
a general sense to the Gospel, and He is going
to be merciful unto them. Why, well, notice what.
Speaker 3 (23:35):
We read verse thirty two.
Speaker 2 (23:39):
For God has laid together, meaning he has given over
his wisdom, his knowledge, his plan. Understood that all all
people would be turned over for disobedience, that's how they
would behave.
Speaker 3 (23:54):
God knew that.
Speaker 2 (23:55):
That's why his son went into the world in order
that all in the end, they would have the opportunity
for what to receive mercy. So what we need to
learn is this, everyone jew and gentile alike have been
disobedient in the past.
Speaker 3 (24:13):
God knows that. That's why there's the Gospel.
Speaker 2 (24:16):
That's why the Cross came about, in order that He
could potentially give mercy to every individual. That's his desire,
that that one would be lost, not one would perish,
but all would be brought to repentance and receive by
faith the grace of God and be saved. But there's
a remnant of the gentiles, and there's a remnant of
(24:39):
the Jewish people that will do that the kingdom people.
Now look in verse thirty three in regard to this
plan where God is giving mercy to all people, offering
both jew and gentile, he says this, Oh, the depths
of his richness, both wisdom and knowledge of God. So
(25:04):
the depths of richness, the richness of God in mercy,
both his wisdom and knowledge, they.
Speaker 3 (25:11):
Are what keep reading, he says, for.
Speaker 2 (25:16):
Unsearchable, un you cannot understand his judgments the glory of them,
and incomprehensible are his ways. So God is beyond us.
That's why remember what we saw early on. You can't
think through this in your own selves and arrive at
the proper conclusion. So he says, of the depths of
(25:41):
his wealth, his richness, both of his wisdom and knowledge,
the knowledge of God, they are unsearchable his judgments and
incomprehensible his ways. For who knows the mind of the
Lord and who is his counselor who can become a counselor?
(26:03):
Unto God, we don't counsel God. We simply accept what
the word of God reveals. And then look at verse
thirty five. He says, or who has given previously to him?
Has there been a time in the past when God
needed something and someone had to give God something? Absolutely
(26:24):
not that, keep reading it says, and that he should
repay him. Is God a debtor? No, God's not a
debtor to anyone, not in the pastor in the future.
Speaker 3 (26:36):
He's a giver.
Speaker 2 (26:37):
And therefore noticed the last verse, verse thirty six. Because
from him and through him and for him.
Speaker 3 (26:48):
Is all things. God is supreme.
Speaker 2 (26:51):
Look again verse thirty six, because from him and through
him and for him.
Speaker 3 (26:59):
Is all things.
Speaker 2 (27:01):
To him be the glory forever and ever.
Speaker 3 (27:07):
Ah men.
Speaker 2 (27:09):
And that is the outcome for everyone who receives the
glory or the Gospel. Everyone who receives the Gospel, they
are going to want to glorify Him and realize that
everything that they possess it is received by Him.
Speaker 3 (27:25):
It is for him.
Speaker 2 (27:27):
We utilize it in order to demonstrate glory, the glory
that we want to offer up to God by praising
Him and thanking him and worshiping for being our redeemer,
having saved us from all ungodliness. To Him be the
praise and the glory now and forever.
Speaker 3 (27:47):
Amen.
Speaker 1 (27:48):
Thank you for joining us today from my Bible study
with doctor Bruke Gorman. We hope you enjoyed today's teaching
and feel encouraged in your walk with the Lord. Please
take a few moments to visit us at LUPI Israel
dot org, where you can sign up for our newsletter,
find study guides, children's resources, and learn more about upcoming conferences.
(28:08):
Please consider supporting this ministry by signing up for a
paid subscription to pray dot com. Thank you for listening
to today's program. Until next time, Shalom and blessings.
You're listening to my Bible study with doctor Baruch Korman,
a ministry of Love Israel dot org. In this episode,
Baruk will teach the Bible verse by verse, translating directly
from the original languages and sharing the Jewish context of
scripture so you can grow deeper in your knowledge of
God's words. After listening, please visit us at Love Israel
(00:23):
dot org, where you can sign up for our newsletter
and find more great resources. Now enjoy today's message from
doctor Baruke.
Speaker 2 (00:32):
What does it mean when Paul says all of Israel
will be saved? Does that mean that every Jewish person
who has been born in the past and now, today
and in the future, all of them will be in
the Kingdom of God? Is that the right way to
understand that? Versus scripture, all Israel will be saved? Do
(00:56):
you have the right prophetic expectations can concerning Israel, both
the land and the people. Well, the apostle Paul did
because he relied upon the word of God. He wrote
down things being inspired by the Holy Spirit. And if
we take seriously the word.
Speaker 3 (01:17):
Of God, then you and I too can have.
Speaker 2 (01:20):
The right prophetic expectations concerning Israel and everything else that
the word of God touches on. Well, what that said,
Take out your bible and look with me to the
Book of Romans and chapter eleven, the Book of Romans,
chapter eleven, and we're going to begin with verse twenty five.
Speaker 3 (01:41):
Now we've seen something.
Speaker 2 (01:43):
God has spoken about an olive tree the Kingdom of God,
and he says that there were in the past these
branches broken off Jewish branches in order that you the nations,
can be grafted in. And God has a wonderful plan,
(02:05):
and that plan is this. He has called uniquely the
Jewish people into a covenant with him that he might
use them. When we speak about a call or a
chosen people, it is for the purpose of God. And
God wanted to use Israel in order to bless the
(02:27):
nations of the world.
Speaker 3 (02:29):
This is what we see.
Speaker 2 (02:30):
When you go back to the Book of Genesis and
chapter twelve and that Abrahamic covenant, and we see that
God is going to use Israel even their disobedience. But
remember a principle, one is never blessed by disobedience. They're
not going to reap anything that's good through disobedience to God.
(02:54):
But God is free. He's sovereign to use all things.
He is not the cause of disobedience, but he can
use disobedience in order to advance and fulfill his purposes.
And we saw that Israel's transgression. Their disobedience brought about
that gospel going forth to the world, and many non Jews,
(03:21):
gentiles came to faith. And the gospel has been mighty
among the nations of the world. But we need to
remember prophetically what God has said, and that is in
the last days before the kingdom is established, he is
going to bring a remnante to faith, and then the Kingdom.
Speaker 3 (03:43):
Of God will be established.
Speaker 2 (03:46):
So let's look at exactly what Paul reveals to us,
as I said the Book of Romans, chapter eleven. Let's
begin with verse twenty five. Now he's speaking to believers,
all believers, but especially here those who are not of
the Jewish descent. He says, for I do not want
(04:07):
that you should be Many Bibles will say ignorant. It's
not the word ignorant, it is a word against knowing.
Now this is important because it shows ignorance means perhaps
I don't know this, I haven't been taught this, I'm
unaware of it. But against knowing means God has revealed it,
(04:31):
He has taught it. You have probably read it several times.
But if you don't receive it, then you are against knowing.
This word against knowing has a degree of rebelliousness within it.
So let's translate literally what the scripture says. For I
(04:53):
do not want you, brethren to be against knowing this mystery?
What is the mystery that you are not thinkers from yourselves?
Now he's speaking about a mystery he wants us to
know it. What is that mystery? He begins by saying,
(05:16):
if you rely upon your own understanding, if you try
to figure this out among yourselves based upon your own
thought process, you are going to be against knowing. Why
is that because all truth has to be received by revelation.
(05:37):
So God does not want us to be wise in
our own understanding, but rely upon his revelation. What the
word of God? What the prophets of the Lord have
revealed to us? So he says, do not be thinkers
of your own. Now, some bibles will say do not
be wise among yourselves, But the message is this, we
(06:01):
have to rely and what is that mystery?
Speaker 3 (06:04):
Will look?
Speaker 2 (06:04):
He says that the hardness and then we have a
very important phrase apo merus. What is that two Greek words,
which means in part so partially. Now this teaches us something,
and that is this, There's always been Jewish believers. It
(06:25):
began with the Disciples and others. There's always been a
remnant of Jewish believers down through the ages. But what
we should anticipate in the last days, and one place
we know this is the prophecy of Zacharia Zachariah, where
he says in Zachariah chapter twelve that Messiah is going
(06:49):
to return. This is his second coming. He is going
to deliver the Jewish people. They are going to see
his saving power in a physical meaning, delivering them from
all the nations of the world. And they're going to
look upon him, the scripture says.
Speaker 3 (07:07):
And they're going to mourn.
Speaker 2 (07:09):
They're going to recognize him as the crucified Savior, that
one that for the most part was rejected by Israel,
and there's going to be a great day of salvation.
They are going to look upon the one who has
been pierced and they're going to receive him.
Speaker 3 (07:27):
Understand that gospel and a remnant. Now we know what
we mean by remnant.
Speaker 2 (07:33):
In that same prophecy of Zachariah, it says in the
last days, two thirds are going to be lost, that is,
put to death during that time known as at Sarakhila Yakov,
this time of Jacob's trouble. And it pains me to
say that no individuals wants to see people being lost,
(07:56):
but it's going to happen. But one third, one third
is going to be brought to faith faith In that
same gospel message, how is that going to happen? Well,
let's look again verse verse twenty five, where it says
last part of the verse, because the hardening and part
(08:19):
has happened to Israel. Now, this word for happening means
something that has begun in the past from our standpoint
a long time ago. It's continued on and it's going
to go into the future until an event. And Paul
reveals to us nothing uncertain. He reveals to us, what
(08:40):
is that event? What is that happening that's going to
bring about a change, a spiritual change in the Jewish people.
Speaker 3 (08:48):
It says here that the.
Speaker 2 (08:52):
Hardening in part has happened to Israel until until which
the fullness of the nations. We could say the fullness
of the gentiles have entered in. What does that mean
entering in? Have entered into the Kingdom of God, have
(09:13):
been grafted in. So when the fullness of that gentile
world comes to faith, when that number, whatever it might be,
only God knows. But when the fullness of the gentiles
have come in, come to faith, receive the Gospel, then
what does it say? Well, now look to the next verse,
(09:34):
verse twenty six. We read and thus all Israel will
be saved.
Speaker 3 (09:42):
Now what is that.
Speaker 2 (09:43):
Term all Israel? If you understand that to mean all
the Jewish people, you have forgotten what we've learned. Israel
has two distinct definitions. Remember, and I've gone to this
verse several times Romans chapter nine and verse six, where
(10:03):
it says, not all of Israel is of Israel.
Speaker 3 (10:08):
What does that mean?
Speaker 2 (10:10):
Not all the Jewish people. That's the first understanding of
Israel Jewish people. Not all the Jewish people are of Israel.
What's the second understanding?
Speaker 3 (10:20):
Kingdom people? And what do we just learn?
Speaker 2 (10:24):
The kingdom people are going to be comprised of both Gentiles,
many of them, and.
Speaker 3 (10:30):
Also Jewish people.
Speaker 2 (10:33):
And so what Paul is saying is this God has
a plan a program. He has judged something, and that's
what it is. It is an Israel, a kingdom people
that is comprised of both jew and gentile. So what
he says is this, we should expect that there be
(10:55):
a Jewish component and a Gentile component for the Kingdom
of God. And when that gentile component reaches its fullness,
then God is going to turn to Israel, bring that
remnant to salvation, and then we'll have all of Israel
being saved, all the Kingdom people having been saved by
(11:18):
the same means, by the Gospel. So look again at
verse twenty six, and thus all Israel will be saved.
How is that remnant going to come to faith, that
Jewish remnant in the last day to fulfill the full
measure of the Jewish component of the Kingdom of God. Well,
he tells us keep reading in that same verse, verse
(11:40):
twenty six, just as it's been written. Now, what I
like about Paul, what I like about the New Covenant,
what most people call the New Testament, is that it
relies so heavily upon the Old Testament, meaning this you
read the New Testament, and it's the Old Testament that
(12:01):
he uses. The authors use in order to support what's
being taught, That is that there is that inherent connection,
that close relationship between the old and the new. To
understand the new, you have to first understand the old.
So he quotes a scripture, a scripture from the Book
(12:22):
of Isaiah, chapter fifty nine and verse twenty.
Speaker 3 (12:27):
Now Here in the Greek.
Speaker 2 (12:30):
It says this, just as it's been written, the Redeemer
will come out of Zion and will turn away the
ungodliness from Jacob. Now, the Hebrew texts uh valzion goel
ushave pesha biyako nae um Hashem. Now it's a little
(12:54):
bit different, but oftentimes in translations, when you render one
language in to another, there's things that are not exactly
the same. And being inspired, there's things that are emphasized.
So when we look at the Greek text, what it
says the Redeemer, God's working redemption. When does he work redemption?
(13:18):
That work was done on Passover, the festival redemption, when
Messiah was crucified. So the Redeemer, he will come. And
some will say to Zion, that's the Old Testament, But
it says here out of Zion.
Speaker 3 (13:33):
What does that mean? What's the nuance?
Speaker 2 (13:35):
Out of Zion means out of that kingdom purpose, out
of that kingdom program. He's coming to Zion, yes, but
for the purpose of the kingdom, and he will turn away.
In Hebrew, we have the word patia. Patia means transgression,
(13:56):
but here we have a word which is broader. It
means un godliness in every sense of that. So in
the New Testament, it's simply being emphasized that every aspect
that is against the righteousness of God is going to
be dealt with by Messiah. Is sure Jesus Christ in
(14:16):
his work of redemption, and it says and he will
turn away ungodliness from Jacob.
Speaker 3 (14:23):
Here Jacob the Jewish people.
Speaker 2 (14:27):
So what he's saying is this, when the full measure
of the gentiles come in, God is going to turn
his attention back to the Jewish people and he is
going to what's going to happen the second coming, Messiah
is going to come and do three things. Now there's other,
but three primary things I want to emphasize. He is
(14:50):
going to deliver Israel both physically from their enemies and
spiritually from all forms of ungodliness, sins, transgression, iniquity. He
is going to redeem them fully in every aspect. He
is going to bring judgment upon the enemies of God
(15:10):
that have gone up to make war against the Jewish people.
Speaker 3 (15:14):
And the third.
Speaker 2 (15:15):
And final thing he's going to do is that he's
going to establish the kingdom. So the kingdom will not
be established until that remnant of the Jewish people are
brought to faith. And we've seen that Paul has in
the last two lessons before this, have said we should
expect that the problem is too many people. Don't too
(15:39):
many people teach a false teaching of the replacement theology
that God is finished with Israel. There's no more significance
to the land of Israel or the people of Israel,
the Jewish people generally speaking. And this is a false statement.
This is not what Paul taught, what Paul read billed
(16:00):
to us. So let's not be against knowing God's revelation
and how and what must take place for the kingdom
to be established. He also says, look now to verse
twenty seven, and this is my covenant with them, his
(16:21):
covenant to them. He is good to fulfill his covenantal obligations.
So he says, this is my covenant with them when
and it literally means whenever we don't know whenever I
will turn away or take away the sins their sins.
Speaker 3 (16:42):
So we can expect something. God's faithful to his covenant.
Speaker 2 (16:46):
There is a time coming when God in a mighty
way is going to take away the sins. Now he's
already done the work. When did he did the work
nearly two thousand years ago? Where injurious? How when he.
Speaker 3 (16:59):
Died upon the cross.
Speaker 2 (17:01):
But until one receives that, there's no merit. There is
no effectiveness for that person until he receives it by faith.
Speaker 3 (17:11):
And this is what we should expect.
Speaker 2 (17:14):
There is coming to time, a time when a large
remnant one third of the Jewish people will in fact
come to faith. He is going to redeem. He is
going to turn away the sins and take away the
sins of the Jewish people. And look down to verse
(17:34):
twenty eight. Now Here we have a construction two Greek
words that are part of two different phrases, the two
Greek words men day. When they are using this construction,
it speaks about well, on one hand, this and on
the other hand that, and this is what he's saying
here Look at verse twenty eight. On one hand, according to.
Speaker 3 (17:59):
The Gospel, they are enemies.
Speaker 2 (18:02):
Why on account of you, meaning, God says I'm going
to use the Jewish people to bless the gentiles. And they,
in regard to the Gospel were enemies all no, but
the majority in a general sense. And because of this
rejection of the Gospel that they were enemies. What happened
(18:25):
We've already been told for two weeks. It says here
that because of that, the Gospel went to the world,
that wealth to the nations, that richness to the nations
came about to the world. And he's saying that is
part of his plan. So they were enemies previously of
(18:50):
the Gospel.
Speaker 3 (18:52):
But it says, on.
Speaker 2 (18:54):
The other hand, in regard to election, Now what's election.
Don't believe false teachers. That says election and predestination determines
who's going to be in heaven and who's not.
Speaker 3 (19:08):
Election.
Speaker 2 (19:09):
That word is simply, both in Hebrew and Greek, a
word for choosing. And God in his sovereignty has chosen Israel,
chosen them for a purpose that he might serve. And therefore,
because of that, notice what the scripture says. But on
the other hand, in regard to election, they are beloved
(19:32):
on account of the fathers, the patriarchs Avramitzkak and Yakov, Abraham, Isaac,
and Jacob. He is going to be faithful to the
patriarchs and work to fulfill his covenant promises.
Speaker 3 (19:45):
But he's not going to.
Speaker 2 (19:46):
Violate any of his word. He says, look now to
verse twenty nine four. Irrevocable, meaning it will not change.
That's why replacement theology is so biblical. It implies God change.
God doesn't change. He says, for irrevocable or unchangeable are
(20:08):
the gifts and the calling of God?
Speaker 3 (20:11):
What does that mean?
Speaker 2 (20:12):
God called Israel for a purpose, and he equipped them.
He gave them gifts, primarily his word, and also abilities
in order that they would be used by Him to
accomplish his purpose. And even though there was a long
time of disobedience and rebelliousness, God's faithful to his word
(20:35):
and he is going to bring about a fulfillment for
every Jewish person that has been born. No, if you
die without faith, whether you're a Jew or Gentile, it
makes no difference. If you die without faith in the Gospel,
you are eternally lost. But God is going to bring
a remnant of the Jewish people to faith in the
(20:57):
last days, Messiah is going to return. They will look
upon him and realize who he is, what he's done,
and they are going to receive him as he provides
a physical redemption from their enemies and ultimately a spiritual
redemption when he takes away the sins their sins. So
we read here the gifts and the calling of God
(21:22):
is our irrevocable verse twenty nine. Now he's going to
tell us about his plan. He says here verse twenty nine,
for just as you, who does it mean you? He's
talking to the gentiles just as you once, meaning in
the past formally here agin, he's talking about the gentiles
(21:46):
in a general sense, just as once you were disobedient
to God. Think about that, gentiles, idolatry, pagan religions and such.
And he says, just as you in the past, formally
once were disobedient to God.
Speaker 3 (22:04):
But now you are.
Speaker 2 (22:08):
Recipients of mercy. You have been given mercy for this disobedience.
Isn't that true God overlooked He paid the price. But
he forgave all of this iniquity of the nations. When
they ceased being disobedient and received the Gospel. He gave
(22:30):
them mercy forgave for all of that disobedience in the past. Therefore,
he says, now look at verse thirty one.
Speaker 3 (22:39):
He says, thus.
Speaker 2 (22:40):
Also these now, meaning in those last days, they were disobedient,
and they were disobedient, but God used it.
Speaker 3 (22:50):
It says, unto your mercy.
Speaker 2 (22:54):
Remember what we said that disobedience brought the Gospel the
means of mercy to the world. And he says, just
as now, they were disobedient for your mercy in order
also that they should receive mercy. God is not a
respector of person. So he says, gentiles were disobedient, but
(23:18):
I gave them mercy. And now and he means in
the last days, God is going to do the same thing.
The Jewish people have been disobedient all no, but in
a general sense to the Gospel, and He is going
to be merciful unto them. Why, well, notice what.
Speaker 3 (23:35):
We read verse thirty two.
Speaker 2 (23:39):
For God has laid together, meaning he has given over
his wisdom, his knowledge, his plan. Understood that all all
people would be turned over for disobedience, that's how they
would behave.
Speaker 3 (23:54):
God knew that.
Speaker 2 (23:55):
That's why his son went into the world in order
that all in the end, they would have the opportunity
for what to receive mercy. So what we need to
learn is this, everyone jew and gentile alike have been
disobedient in the past.
Speaker 3 (24:13):
God knows that. That's why there's the Gospel.
Speaker 2 (24:16):
That's why the Cross came about, in order that He
could potentially give mercy to every individual. That's his desire,
that that one would be lost, not one would perish,
but all would be brought to repentance and receive by
faith the grace of God and be saved. But there's
a remnant of the gentiles, and there's a remnant of
(24:39):
the Jewish people that will do that the kingdom people.
Now look in verse thirty three in regard to this
plan where God is giving mercy to all people, offering
both jew and gentile, he says this, Oh, the depths
of his richness, both wisdom and knowledge of God. So
(25:04):
the depths of richness, the richness of God in mercy,
both his wisdom and knowledge, they.
Speaker 3 (25:11):
Are what keep reading, he says, for.
Speaker 2 (25:16):
Unsearchable, un you cannot understand his judgments the glory of them,
and incomprehensible are his ways. So God is beyond us.
That's why remember what we saw early on. You can't
think through this in your own selves and arrive at
the proper conclusion. So he says, of the depths of
(25:41):
his wealth, his richness, both of his wisdom and knowledge,
the knowledge of God, they are unsearchable his judgments and
incomprehensible his ways. For who knows the mind of the
Lord and who is his counselor who can become a counselor?
(26:03):
Unto God, we don't counsel God. We simply accept what
the word of God reveals. And then look at verse
thirty five. He says, or who has given previously to him?
Has there been a time in the past when God
needed something and someone had to give God something? Absolutely
(26:24):
not that, keep reading it says, and that he should
repay him. Is God a debtor? No, God's not a
debtor to anyone, not in the pastor in the future.
Speaker 3 (26:36):
He's a giver.
Speaker 2 (26:37):
And therefore noticed the last verse, verse thirty six. Because
from him and through him and for him.
Speaker 3 (26:48):
Is all things. God is supreme.
Speaker 2 (26:51):
Look again verse thirty six, because from him and through
him and for him.
Speaker 3 (26:59):
Is all things.
Speaker 2 (27:01):
To him be the glory forever and ever.
Speaker 3 (27:07):
Ah men.
Speaker 2 (27:09):
And that is the outcome for everyone who receives the
glory or the Gospel. Everyone who receives the Gospel, they
are going to want to glorify Him and realize that
everything that they possess it is received by Him.
Speaker 3 (27:25):
It is for him.
Speaker 2 (27:27):
We utilize it in order to demonstrate glory, the glory
that we want to offer up to God by praising
Him and thanking him and worshiping for being our redeemer,
having saved us from all ungodliness. To Him be the
praise and the glory now and forever.
Speaker 3 (27:47):
Amen.
Speaker 1 (27:48):
Thank you for joining us today from my Bible study
with doctor Bruke Gorman. We hope you enjoyed today's teaching
and feel encouraged in your walk with the Lord. Please
take a few moments to visit us at LUPI Israel
dot org, where you can sign up for our newsletter,
find study guides, children's resources, and learn more about upcoming conferences.
(28:08):
Please consider supporting this ministry by signing up for a
paid subscription to pray dot com. Thank you for listening
to today's program. Until next time, Shalom and blessings.
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