I invite you again, as last time, to turn in your Bibles with me to Romans chapter 11, verses 25 through 29, as we continue looking at this passage of Scripture and focusing upon God's gracious covenant with Israel. which is the foundation for worldwide national covenanting. There we read in Romans 11 25-29, For 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 fullness of the Gentiles be come in. And so all Israel shall be saved, as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob. For this is my covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes, but as touching the election, they are beloved for the Father's sakes. For the gifts and calling of God are without repentance." The longing to see God's ancient covenanted people as a nation restored unto the Lord whom she rejected and crucified, is summarized so well in the emotional description provided by that faithful minister of the Church of Scotland, Samuel Rutherford, from his letters, pages 122 and 123, where Mr. Rutherford says, Oh, to see the sight next to Christ's coming in the clouds, the most joyful, Our elder brethren, the Jews and Christ, fall upon one another's necks and kiss each other. They have been long asunder. They will be kind to one another when they meet. O day! O longed-for and lovely day dawn! O sweet Jesus, let me see that sight! which will be as life from the dead, thee and thine ancient people in mutual embraces." The Apostle Paul spoke of the great sorrow that weighed upon his own heart as he contemplated the present apostasy of Israel as a people and as a nation in Romans 9 verses 2-3. But Paul holds forth a great mystery in Romans 11, verses 25 through 26, that explodes with a confident and certain expectation for the future salvation of Israel. And it is this mystery. The hardening of Israel in apostasy from the Lord Jesus Christ will continue only until the fullness of the Gentiles be come in. And so, in this manner, and at that time, all Israel shall be saved." As was noted in the previous sermon, this all Israel must be contrasted with the remnant that God is presently calling out for himself so that we clearly understand that in the future it will not be a small remnant of a few Jewish people that is saved, but rather the vast majority of God's ancient people as a nation that will be saved when we read, all Israel shall be saved in Romans 11.26. Oh dear ones, what a glorious day that shall be when we witness by God's grace the complete fulfilling of that prophecy in Zechariah chapter 12 verse 10 where it says, and I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications and they shall look upon me whom they have pierced And they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn." Notice that it is, dear ones, the free mercy of God that will accomplish this awe-inspiring sight when God pours upon Israel His Spirit of grace to mourn over their rejection, unbelief, and sinful, contemptible treatment of the Lord Jesus Christ. Can you even imagine the sight, knowing how the people of the Middle East generally exhibit their grief and their sorrow, the weeping and the beating, their chest in sorrow and grief as they mourn over what they have done, their unbelief, their apostasy from Christ? but also what will be the unparalleled and joyous celebration together, because those in the Middle East know not only how to mourn, but how to rejoice and how to celebrate. The joyous celebration that Israel will have with the Gentile nations that have come to Christ as they lift their voices together and singing Psalm 100 of the Psalter, to Christ. Psalm 100 will be sung by Israel and Gentiles alike. Make a joyful noise unto the Lord, all ye lands. Serve the Lord with gladness. Come before His presence with singing. Know ye that the Lord, He is God. It is He that hath made us. and not we ourselves. We are His people and the sheep of His pasture. Enter into His gates with thanksgiving and into His courts with praise. Be thankful unto Him and bless His name for the Lord is good. His mercy is everlasting and His truth endureth to all generations. Let us move on in the sermon today to consider two more questions that need to be answered as we look at our text from Romans chapter 11, verses 25 through 29. The first question, how many of Israel is comprehended when it says that all Israel shall be saved? Underlining the word all there. how many is all? Do the words all mean that every single member that belongs to Israel and that is a descendant of Abraham, Isaac, and Jacob will be saved? We surely ought not to doubt that with God all things are possible so that if God should choose to save every single member of Israel He is certainly able to do so But is that the sense of all Israel that is required from our text? I don't think it is any more than when we read in Matthew 3.5 that all Judea means that every single person without exception in Judea went out to hear John the Baptist preach or to be baptized by John the Baptist. The word all, in many cases, clearly does not mean all without exception, or all in an absolute sense. Just as the apostasy of Israel was not absolute without exception to the rule, because the Lord had reserved himself a remnant, as we see in Romans 11, 5-7, So the salvation of all Israel need not be absolute without exception to the general rule. Back to Zechariah chapter 12 that we read earlier. When we read of the spirit of grace that the Lord shall pour out upon Israel in that glorious time of their salvation, as we just read in Zechariah 12, 10-14, we read of those in the very next few verses in chapter 13, which continues the same theme and at the same period of time, we read of those who shall be false prophets in Israel. at that time, who shall be cut off." In Zechariah 13.3. Clearly from even that text where it speaks of all the families of Israel mourning and grieving, it does not mean all without exception, otherwise where do these false prophets come from that are in Israel and who are cut off at that time? Do the words, All Israel, mean that a significant and representative portion of the people and nation of Israel will be saved? This, I believe, is rather the meaning of the words, All Israel. For when we consider all the times that the words, All Israel, occur in the Bible, which are numerous times we find that these words, all Israel, many times do not refer to all Israel in an absolute sense, in which it would convey the idea that none, not even one in Israel, was excluded. Let us consider, for just a few minutes here, a few representative examples of how the words, all Israel, are used by the Holy Spirit to refer to a significant and representative portion of the people and nation of Israel rather than to every single person or member of Israel. First passage of scripture I would invite you to turn to is found in Joshua chapter 23. Remember, these few verses that we're going to look at are simply representative of many, many other like passages. Joshua chapter 23, verses 1-2, we read, And it came to pass a long time after that the Lord had given rest unto Israel from all their enemies round about. that Joshua waxed old and stricken in age. And Joshua called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old and stricken in age. Joshua continues in the subsequent verses to relate this message to all Israel. Note how in this passage all Israel consists of not only the people, common ordinary people of Israel, but also consists of the national representatives as well. I don't think that probably anybody takes that to mean, as Joshua called all Israel, that from the youngest to the oldest, that every single living person in Israel was present, but rather that it was, again, a representative portion, a significant yet representative portion of Israel that was present there. a representative portion of the rulers and the leaders, as are mentioned specifically, that were present as well. And so, in like manner, I would submit to you the words, all Israel shall be saved, are used in a similar manner to speak of a significant and representative portion of Israel that shall be saved in the future. As we continue, we won't look at this, but in Joshua 24, 25, we see that this actually issues forth in a covenant renewal. And in the passages I'm going to be giving to you here, there's either There's always a solemn convocation that is implied of the representatives of Israel as a nation, but in a number of these, it's a solemn religious occasion. In this case, and a few others, where covenant renewal or covenant making is very clearly what is going on, or some solemn act of worship is going on as the dedication of the temple. The second passage, and again, as I said, I could go on and on with the number of passages, but I just want to give you five very quickly. We've covered one. The second one is in First Chronicles, chapter 11, verses 1 through 3. First Chronicles, chapter 11, verses 1 through 3. There we read, Then all Israel, again our two words, gathered themselves to David unto Hebron, saying, Behold, we are thy bone and thy flesh. And moreover, in time past, even when Saul was king, thou wast he that led us out and brought us in Israel. And the Lord thy God said unto thee, thou shalt feed my people Israel, and thou shalt be ruler over my people Israel. Therefore came all the elders of Israel to the king to Hebron, and David made a covenant with them in Hebron before the Lord, and they anointed David king over Israel according to the word of the Lord by Samuel." Again, notice the same key elements. Significant portion of people, the representatives of the nation gather to make David king, to give to him his coronation. And at that time, again, there is a covenant made, as is mentioned, between David and the people of Israel, as he is made king. Again, let us turn to 1 Corinthians 15, chapter 15, I'm sorry, 1 Chronicles 15, verse 3. 1 Chronicles 15, verse 3. And David gathered all Israel together to Jerusalem to bring up the ark of the Lord unto his place which he had prepared for it." Now this group of all Israel, again a significant portion of Israel, no doubt, to bring up the Ark of the Covenant to Jerusalem, also consisted of the priests and the Levites, according to the next verse. And David assembled the children of Aaron and the Levites. This group also consisted of the elders and captains of Israel, as we read Later on, in verse 25, in addition to all the other people that were present, yet it did not include all Israel. I would submit here did not include every single Israelite without exception. Yet the words all Israel are clearly used in Second Chronicles. 7-8, 2nd Chronicles 7-8. This is at the time of the dedication of the temple under Solomon. And we read, also at the same time, Solomon kept the feast seven days and all Israel with him, a very great congregation. from the entering in of Hamath unto the river of Egypt." But again, are we to assume and is it a proper assumption to think that there was not even an infant missing? That there was not an aged person? That everybody made the trip to Jerusalem without exception in all of Israel from the lowest extremity to the highest extremity of Israel. According to this passage of scripture, when we turn to 2 Chronicles 5.5, we see representatives of the church that are present at this convocation and representatives of the state that are present in 2 Chronicles 5.2. So once again, a large, significant number of people, but the national representatives are present that constitute all Israel. And then finally, just the last passage is in Ezra chapter 10 verses one through five, Ezra 10, one through five. And we read there, Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children. For the people wept very sore. And Shekiniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have transgressed against our God and have taken strange wives of the people of the land, yet now there is hope in Israel concerning this thing. Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my Lord, and of those that tremble at the commandment of our God, and let it be done according to the law. Arise, for this matter belongeth unto thee. We also will be with thee. Be of good courage and do it. Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word, and they swear." This is done in the context of a holy convocation as we read in chapter 9 of Ezra that there were the princes, the leaders of the land that came together and that there was prayer offered in this holy convocation. There was the reading of God's Word in this holy convocation and there was also a solemn covenant renewal that occurred in this convocation when all Israel were gathered together. And again, I would submit to you that this is not referring to all Israel as to Israel in an absolute sense, or all in an absolute sense, but rather a significant and representative portion of Israel as a people and as a nation that gathered together So, the first question then, what does the all mean when it says that all Israel shall be saved? It simply refers again to a significant and representative all Israel. I believe that that is not only plausible, but I believe more likely the true explanation of the words that we find in Romans 11.26. And so, all Israel shall be saved. Now, the rest of this sermon will be spent on this question, the second question. What is the meaning of the term saved when Paul states that all Israel shall be saved? Does the term saved mean that all Israel, as a significant and representative portion of that people and nation, as we articulated in the first question, are to become regenerate and actual members of the invisible church of the elect and actually united to Christ by faith? Or does the term saved mean that all Israel, as a significant and representative portion of that people and nation are to be brought by way of God's covenant into the visible church, comprised of both elect and non-elect, and brought to outwardly profess faith in Christ as Savior and Lord." Again, let me qualify before going on to my response, that I would not want to, in the least, limit God's power to effectually call and regenerate and to grant saving faith to as many and to whomever the Lord chooses to save, even to the whole world without exception, if He chose to do so. But when we consider Romans 11 and other passages in the scripture, may we not also speak of God's salvation coming to a people or to a nation when that people or nation covenant with God to be his people and outwardly profess faith in Jesus Christ? That's the question. that we need to answer. In Romans 11, the apostasy of a people, namely Israel, is likened to breaking off branches. And the saving of a people is likened to grafting in branches. into the same olive tree from which the original branches were broken off. In Romans chapter 11 verses 16 through 24, and I'm going to take a moment to read these verses, Romans 11, 16 through 24, we see that analogy carried out. Romans 11, 16 begins, For if the first fruit be holy, the lump is also holy. And if the root be holy, so are the branches. And if some of the branches be broken off, and thou, being a wild olive tree, were grafted in among them, and with them partakest of the root and fatness of the olive tree, boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, the branches were broken off that I might be grafted in. Well, because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear. For if God spared not the natural branches, take heed lest he also spare not thee behold therefore the goodness and severity of God on them which fell severity but toward thee goodness if thou continue in his goodness otherwise thou also shall be cut off and they also if they abide not still in unbelief shall be grafted in For God is able to graft them in again." We'll stop with verse 24, the last verse in that section. For if thou wert cut out of the olive tree, which is wild by nature, and were grafted contrary to nature into a good olive tree, how much more shall these which be the natural branches be grafted into their own olive tree. Now, does the passage I just read teach that those who are effectually called and actually united to Christ by saving faith are also broken off and cursed for their subsequent unbelief and rejection of Jesus Christ? For if we maintain that the Holy Spirit intends to teach in Romans 11 that the branches that are said to be holy, said to stand in faith, and are in covenant with God are all effectually called and regenerated, then we must also conclude that those who are elect from all eternity, effectually called in time, an exercise saving faith in Jesus Christ may also be lost and damned due to apostasy and unbelief." As was true of the branches that were broken off in Romans 11 17, that they're broken off for their unbelief and a curse rests upon them. Now dear ones, this is not a sermon in which I propose to present the biblical case in support of the doctrines of grace, the doctrines of free grace, sovereign grace, which doctrines of grace I wholeheartedly embrace and which are certainly taught by the Spirit of God in Holy Scripture. In the interest of time, I assume, therefore, the doctrines of grace to be true, namely that all who come to Christ by saving faith alone have been elected from all eternity, not due to any merit in themselves, are effectually called, do embrace righteousness and forgiveness, are justified by faith alone, and are granted the grace of repentance that these cannot be lost now nor for all eternity these cannot be lost but shall be raised up in glory on the last day to live with Christ forever and ever as is taught in John chapter 6 verse 39 by the Lord Jesus Christ when he says and this is the father's will which hath sent me that of all which he hath given me, given me in the covenant of redemption, those chosen from all eternity, all that the Father hath given me, I should lose nothing. I should lose not one, but should raise it up again at the last day. Those who come to Christ, who are given to the Father, are given to the Son by the Father, those who believe are granted saving faith in Jesus Christ cannot be lost, but Christ will raise up every last one of them on that last day. Now if that is true, and I believe it is, then the branches that were in the olive tree back to Romans 11 and were broken off could not have been effectually called and regenerated and their falling away in unbelief does not imply that they ever had saving faith but rather that these branches had an outward profession of faith And their holiness was not that of an inward and gracious work of God's Spirit, but was rather an outward and federal holiness, whereby they were called holy by virtue of their covenant with God to be his people." The very same likeness is used as you consider what is said in John chapter 15. with regard to a similar analogy of branches in a vine. And there we read Christ says in verse 1, I am the true vine and my father is the husbandman. And then verse 2, every branch in me that beareth not fruit, he taketh away. And every branch that beareth fruit, he purgeth it. that it may bring forth more fruit. So here are two types of branches. There are branches in him that do not bear any fruit, and there are branches in him that do bear fruit. What's the relationship? Well, the branches in him that do not bear fruit have an outward external relationship to Christ by way of being in the visible church, by way of the covenant of grace, they have an outward external relationship to the covenant of grace, they outwardly profess faith in Christ, but they do not have saving faith because they're broken off, and as we see in verse 6, they are become withered, men gather them and cast them into the fire and they are burned. They suffer everlasting condemnation. But those who are in the vine and bear fruit are those who have saving faith, who are effectually called to Christ. They are those who have faith and are joined in union with Jesus Christ and bear fruit by way of that union with Jesus Christ in their lives. Deeds of love and faith and hope and patience, all of the works of the Spirit, the fruit of the Spirit that we find In Galatians chapter 5, they bear fruit to this. Not perfectly, but they bear fruit. They have fruit. As in another parable, Jesus says there are some who bear thirty, some sixty, some a hundredfold. But the thing that is different about the Christian is that the Christian has fruit. Fruit that is produced out of love and obedience to God and faith in Jesus Christ, whereas this other branch doesn't. Likewise, I would have you not only John 15, but to remember that even in the Old Testament, it says that God was the Savior of Israel. He brought salvation to Israel in Isaiah 49. 26. Isaiah 49, 26. He declares himself to be the Savior of Israel. He says, I will feed them that oppress thee with their own flesh, and they shall be drunken with their own blood, as with sweet wine. And all flesh shall know that I, the Lord, am thy Savior and thy Redeemer, the Mighty One of Jacob. Well, how did the Lord become the Savior and Redeemer of Israel? By way of covenant. By way of the covenant God established with Israel, beginning with the covenant of grace, ultimately, after the fall of Adam. But we see in the family line with Abraham, Isaac and Jacob. And then we see at Mount Sinai, God entered into a covenant with them. And so God becomes their Redeemer, their Savior. He redeems them. He saves Israel. But we see that not only is that true of Israel in the past, but it's even prophesied to be the case of Israel in the future, later on in Isaiah, in Isaiah chapter 60, verse 16, where it speaks of a time in which the Gentiles will bring Israel, will assist and aid Israel. And this is speaking again of what we find in Romans 11, which we'll look at in greater detail in future sermons, but this is speaking of the time when the fullness of the Gentiles comes in and then the blindness is moved from Israel and the Gentiles aid and bring Israel and assist her in coming in various ways into the church, building the kingdom of God here upon the earth, not only by way of the Gentile nations, but by way of Israel. And we read again, and this is in the future in Isaiah 60, 16. Thou shalt also suck the milk of the Gentiles and shall suck the breast of kings and thou shalt know that I, the Lord, am thy Savior and thy Redeemer, the Mighty One of Jacob." Again, in the future, when that happens, God declares Himself to be the Mighty One of Israel. He declares Himself to be Israel's Savior and Redeemer. Does that mean, again, whether in the Old Testament that every single last person was saved by God, redeemed by God, as to effectually called regenerated? No. Does it therefore mean that that must be the case in the future when we read in Isaiah 60 we jump thousands of years into the future when God declares himself likewise to be the Savior, the Redeemer, the Mighty One of Jacob of Israel? Does it mean that every single last person will be regenerated or that that those who are saved are all regenerated, effectually called? No, I don't believe that that's required at all. I believe that it refers to God restoring them back into covenant with himself. They are grafted back into that olive tree, that visible, as we'll see in just a moment, the olive tree represents the visible church, the visible kingdom of God here upon the earth. They're grafted back in. Likewise, just one other passage of scripture in Zechariah chapter 8, verse 13, Zechariah 8, 13, we read, And it shall come to pass that as ye were a curse among the heathen, that is, among the Gentile nations, O house of Judah and house of Israel, and I take that to be, again, Israelites, as to the flesh, because it's contrasted with the heathen nations among whom they were scattered. And it shall come to pass that as ye were a curse among the heathen, O house of Judah and house of Israel, so will I save you, and ye shall be a blessing. Fear not, but let your hands be strong." And again, I simply say that there we see a national salvation. It doesn't mean every single last individual, but a national salvation, which I believe is manifested by way of Israel owning once again her covenant with the Lord God. Now, when Paul states in Romans 11.26 and so, underline that little word, so, and so all Israel shall be saved. The word so, though only a single and a very small word in English, that small word carries a very, very big punch. For that word so means In this way, or in this manner, all Israel shall be saved." That is, in the manner Paul has just been addressing by way of the illustration of the olive tree. All Israel shall be saved. all Israel shall be saved by being grafted back into the olive tree from which Israel for the most part was broken off due to unbelief and into which olive tree the Gentiles were grafted in." Now I would submit, gentlemen, that the olive tree, as I said earlier, The olive tree itself represents the visible church, that is, the visible kingdom of God here upon earth, composed of both elect and non-elect. Both the elect and the non-elect within the visible church, or the visible kingdom of God, have been outwardly called by the gospel into a covenant with the Lord, which covenant of grace is illustrated here by the use of the word root. In Romans 11-16, when it speaks that the branches are holy because of the root, I submit to you that that is the covenant that God made with the fathers, Abraham, Isaac, and Jacob. And I derive that from the fact that in Romans 11 verse 28, it says As concerning the gospel, they are enemies for your sake." Israel presently are enemies for your sakes. But as touching the election, they are beloved for the Father's sake. Because of God having elected them as a people to himself, again, not Speaking of individual necessarily, individual election, but election of the nation unto himself, Paul says that they are beloved for the Father's sake because of the covenant made with Abraham, Isaac, and Jacob. The olive tree or the visible church, belonged to Israel by virtue of the covenant of grace made with Abraham and all his seed. But when the physical seed of Abraham rebelled against the Lord by hating and despising God's only begotten Son, their Savior, God broke Israel off for the most part from the olive tree of the visible church and grafted into the same olive tree wild olive branches, or Gentiles from all over the world. This is what Christ prophesied would in fact happen in Matthew 21.43 when he said to the Jews, The kingdom of God shall be taken from you and given to a nation, bringing forth the fruits thereof. The visible kingdom of God and God's salvation was taken from Israel as a nation and was given to the Gentiles. The natural branches were broken off and wild olive branches were grafted into the olive tree. But also note that the wild branches that are grafted into the olive tree are grafted not into a different olive tree they're grafted into the same olive tree from which the natural branches were broken off. In other words, there's only one visible church and one visible kingdom of God in history. The visible church consisting of Israel for the most part in the Old Testament had different outward ordinances associated with the temple and the priesthood. than that of the visible church consisting of Gentiles for the most part in the New Testament. However, it is the same, according to Paul, it is the same olive tree in the Old Testament when it belongs to Israel for the most part, as it is in the New Testament when Israel is broken off and belongs to the Gentiles for the most part. Likewise, dear ones, It is the same covenant of grace that is preached and proclaimed in the gospel. That is the root and basis for the visible church, whether in the Old Testament or in the New Testament. There is not one covenant of grace for Israel or one salvation given to Israel and a different covenant of grace and salvation for the Gentiles. Just as Israel including children, was outwardly a holy people, a holy nation, in the visible church by virtue of the covenant of grace made with Abraham. So are the Gentiles, including children, a holy people, a holy nation, and are in the visible church by virtue of the covenant of grace made with Abraham, according to Galatians 3. And the children are included in called holy. Children of believers in the new covenant are called holy just as the branches that were broken off are called holy, federally holy, not necessarily inwardly holy, but they were outwardly federally holy. So are children in 1 Corinthians 7.14 said to be holy. And just as the In the Old Testament, the sacrament of circumcision applied to all who were in the covenant, the male representing the female. So, likewise, now that female and male alike receive the sign of the covenant, so we apply the sign of the covenant to our children just like was applied to the children of the Old Testament because they are in covenant with the Lord by way of a federal holiness. It is undeniable that it is the same olive tree into which both Israel and Gentiles are grafted, and the same root, the same covenant of grace of which both Israel and Gentiles partake, of the richness of God's grace and mercy. Now Paul continues, In order to humble the Gentiles who were tempted in pride to look upon God's method of salvation as implying something of worth within themselves, Paul abases the pride by making clear that Gentiles were grafted into the olive tree that one time belonged to Israel in order to make Israel jealous, to provoke them to jealousy. Romans 11.11 and verses 17-22. Paul says, in effect, you Gentiles, get off your high horse and realize that the olive tree or visible church does not exist because of you. The visible kingdom of God upon earth does not stand because of you. The visible church and kingdom exist and stand because of the root. God's gracious covenant, not because of the branches. In fact, the original branches, that is Israel as a whole, were broken off because of their apostasy in turning away in unbelief from that gracious covenant of God. And so shall you, Paul implies, so shall you Gentiles likewise be broken off if you do not continue in your profession of faith and bear fruit in that gracious covenant of God. Neither Israel nor Gentiles are indispensable to the existence and the growth of God's visible kingdom upon the earth. What is indispensable to God's visible church and kingdom upon the earth is the rich and lively root of God's covenant of grace that is proclaimed in the gospel of salvation. And when a people, whether Israel or Gentiles, profess faith in that covenant of which Christ is alone the Savior and the Mediator, that people, whether Israel or Gentiles, is brought into the visible church where the ordinances of salvation and grace are administered and received. And finally, Paul holds out the hope and expectation of Israel as a whole, Israel as a body, Israel as a nation, being grafted back into the olive tree of Christ's visible church, both because of God's power to do so and because of God's covenant with them. When we read in Romans chapter 11 verses 23 through 25, and they also speaking they being Israel, they also, if they abide not still in unbelief, shall be grafted in. For God is able to graft them in again. God has the power. Nothing shall be impossible with God. God is able to do this. As easily as he spoke the world into being when there was nothing. he's able to accomplish this. There's no lack of power on God's part to graft them back in. But will he do so? Is there any hope and expectation in the next verses that would indicate he's going to do so? Well, for if thou were cut out of the olive tree, verse 24 says, which is wild by nature, and were grafted contrary to nature into a good olive tree, listen to this argument, how much more shall these, not might these, how much more shall these which be the natural branches be grafted into their own olive tree?" Our expectation and hope is rising as we continue to read. Paul continues in verse 25, for I would not brethren that ye should be ignorant of this mystery lest ye should be wise in your own conceit that blindness in part is happened to Israel, and here our hope reaches the height. Blindness in part is happened to Israel, for how long? Until the fullness of the Gentiles be come in, and then the blindness is removed. And so, verse 26 says, in this manner, in this way, all Israel shall be saved. Let me be quick, dear ones, to say that the salvation of all Israel as a whole will likely bring about the inward salvation and regeneration of many of those in Israel at that time. For, as we read in the next couple verses, the Lord will turn away ungodliness from them and will take away their sins. There will be a blessed outpouring of God's Spirit and effectually calling undoubtedly many of Israel to saving knowledge of Jesus Christ. And so I do not want to give the impression in any way that when the fullness of the Gentiles and the fullness of Israel come into the visible church and the visible kingdom of Christ that it will be predominantly filled with hypocrites. who merely profess faith in Christ but have no true saving faith. As I read of the work that the Holy Spirit shall accomplish at the dawning of that millennial blessing and throughout that period of time when Christ shall reign from heaven in such visible and universal glory and power, it is evident that it will be a time of great spiritual renewal in unprecedented numbers throughout the whole world. However, I also want to make clear, according to the analogy of the olive tree and the branches in Romans 11, that when Paul states, and so all Israel shall be saved, that he primarily refers to Israel being grafted back into the visible church. wherein the covenant of grace is preached and wherein the ordinances of the covenant of grace are administered, which will then bring about, no doubt, the actual salvation of those who have been granted grace to exercise faith alone in Jesus Christ. God will use his ordinances to bring his people effectually unto himself. That's his ordinary way. He uses his means of grace, his ordinances. to draw his people unto himself. Now, what are we to learn? This will be the application part. What are we to learn and what are we to apply to our own hearts and lives from these truths today? Let me just give you three or four applications. First, to be a member in the visible church as a branch in the olive tree or as a branch in the vine, according to John 15, does not guarantee in and of itself that you will not be broken off and burned on the final day of judgment. Simply to be a member of the visible church, though that is a great blessing, And though you have many blessings to hear the gospel preached and other ordinances to participate in, it does not absolutely guarantee that you will not be burned on the day of judgment. Dear ones, if you rest all your hopes for salvation upon your mere outward profession of faith, though it is good to outwardly profess your faith, But if that's what you're resting your hopes on, or if you rest all your hope upon the ordinances of God's covenant of grace, though it is good and beneficial for us to hear the preaching of the word, to sing God's praises, to join in prayers together, to receive the administration of the sacraments and the benediction and lawful oaths and vows, all of these are wonderful ordinances that God has given within the visible church. But if you rest all of your hope upon those ordinances, you'll be burned on that final day of judgment. Or if you rest your hope upon your membership in the covenant of grace, but you do not trust in Christ alone for your eternal salvation, nor do you bear the fruit of faith and love and repentance in your life, you too will be broken off and cast into the fire on that final day of judgment." Dear ones, your only hope is in Christ and in the covenant of grace wherein He has fulfilled all righteousness. A second application If God is able to graft Israel back into covenant faithfulness to Christ after thousands of years of rejection, apostasy, and unbelief, and to do so on the basis of covenant promises made to Israel some 4,000 years ago in Abraham, Isaac, and Jacob, Is he not able to graft your covenant children back into the kingdom of Christ from which they have turned to go in their own way through apostasy and unbelief? Is he not able to do so? Does he not delight to do so if he's done so with Israel? Does this not bring the Lord great pleasure? Does this not glorify him? When our children have been placed under covenant by way of being born to believing parents, they've been brought into the covenant of grace, they've received the external outward sacrament of baptism as a sign and seal of that covenant that they are in, the covenant of grace. Does not God delight to take the promises made to them in that covenant, in the gospel they have heard preached to them, in the promises made in the baptism that they've received, and to turn their attention to those promises Does not God delight to hear the prayers of God's people when they pray according to those promises? Lord, remember thy promise made to my son or to my daughter. You see, it wasn't a mere fabrication. It wasn't something hypothetical. that occurred, theoretical that occurred. God actually made promises. Now were those promises or are those promises necessarily realized at the point that the promises are made? No. God must bring regeneration and faith and they must receive, obviously, those promises for those promises to be realized in their lives. But nevertheless, dear ones, What basis do we have for praying for our children if it's not on the basis of God's promises? Thirdly, just as God has not forgotten his covenant with national Israel, so he will not forget his covenant with any nation, including the solemn legion covenant made with Britain and all her dominions. Dear ones, Let us always pray. Whatever situation we're in, whatever our needs, let us always pray according to the covenant of grace and the promises made to us in the covenant of grace. Whether it's a material need, a physical need, whether it's a spiritual need, let us pray according to the promises made to us in the covenant of grace. Let us lift up our petitions and supplications to God on the basis of His covenant. For it is promised with regard to our physical and material needs. My God shall supply all your needs according to His riches in glory in Christ Jesus. And there are many, many scores of promises like that found in the Bible that relate not only to our spiritual but to our material needs. That's God's people. Certainly God is sovereign and brings about the realization of promises in his own appointed time and teaches us to wait patiently upon him. And if he doesn't give exactly what we ask for, he gives us always something better. He develops a better grace, a more worthy grace in our lives. If even sinful fathers know how to give good gifts to their children, how much more your father in heaven would give the Holy Spirit and would give good gifts to his children. Therefore, we're told to ask and keep on asking, to knock and keep on knocking and to seek and to keep on seeking and not give up. Dear ones, when Moses acted as a mediator for Israel in turning the just and holy wrath of God from Israel, and turning God's mercy toward Israel, not that he himself, but as a type and as a picture of Christ to come. Turning the mercy of God to undeserving Israelites who had committed idolatry, made a calf of gold, worshipped it just soon after they had covenanted to be God's people. To what did Moses appeal? To what did Moses appeal when he acted as Israel's mediator? In Exodus 32, and I close with this, hear for yourself, in verses 11-14, And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people? which thou hast brought forth out of the land of Egypt with great power and with a mighty hand. Wherefore should the Egyptians speak and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swearest by thine own self and said unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Moses appealed to God's covenant. And when the greater mediator, the Lord Jesus Christ, to which Moses pointed, turn the wrath of God from us so that the mercy of God might be forever poured out upon us. It was and always will be on the basis of the covenant of grace which our mediator fulfilled for us. Amen. Let us stand in prayer. Our Heavenly Father We do thank Thee and praise Thee for enlightening our eyes. Thank Thee, our God, for giving to us faith in our Savior. Lord, it is a great privilege to be brought into the visible church, the visible kingdom of God, to receive of Thine holy and gracious ordinances as means of grace to draw us unto Thee. Let us, Lord, not turn our backs upon them. Let us not trust in them. Let us use them as means, Lord. Channel Thy grace through them into our very hearts, O God. We pray, our Lord and our Saviour, that Thou would cause us today, however, not only to rejoice that we have been brought into the visible church, the visible kingdom, of God, where we hear the gospel of salvation and have outwardly professed our faith. But Lord, we praise Thee and thank Thee that Thou didst even bring us into the invisible church of the elect through saving faith, regenerating us and granting to us saving faith that we might trust in Christ alone for our eternal salvation Thou might work within us both the will and to do Thy good pleasure in bearing fruit to the glory of Jesus Christ. Lord, in our many failures, in our constant falling, Lord, help us always to look to the covenant of grace. Lift us up, O Lord, and cause us to trust in the Lord Jesus Christ, who is alone our mediator and pleads His covenant righteousness and obedience for our righteousness and forgiveness. We ask, Lord, all these things through Christ our Savior. Amen. This Reformation audio track is a production of Stillwater's Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available free of charge. containing thousands of classic and contemporary Puritan and Reform books, tapes, and videos at great discounts, is on the web at www.swrb.com. We can also be reached by email at swrb at swrb.com, by phone at 780-450-4255, 3730, by fax at 780-468-1096, or by mail at 4710-37A, Edmonton, Alberta, Canada, T6L 3T5. You may also request a free printed catalog. And remember that John Kelvin in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devise. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said That men assume too much wisdom, When they devise what he never required, Nay, what he never knew.