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Douglas J. Moo calls Romans 11:26a "the storm center in the interpretation of Romans 9–11 and of New Testament teaching about the Jews and their future." [ 1 ] Moo himself interprets the passage as predicting a "large-scale conversion of Jewish people at the end of this age" [ 2 ] through "faith in the gospel of Jesus their Messiah".
Like the Christian community, Israel itself is called, elect, and beloved of God (Romans 11:28-29; cf. 11:2), yet many in Israel committed apostasy so that in the present age, they do not partake of God's salvation. The corporate election of Israel is definitely in view when Paul states that all Israel will be saved in the "not yet" future (Rom ...
Romans 11 is the eleventh chapter of the Epistle to the Romans in the New Testament of the Christian Bible. It is authored by Paul the Apostle , while he was in Corinth in the mid-50s AD, [ 1 ] with the help of an amanuensis (secretary), Tertius , who adds his own greeting in Romans 16:22 .
The appeal of the minority position, apart from its obvious gambit of taking key scriptures literally (John 12:32; Romans 11:25–26; Hebrews 10:13; Isaiah 2:4; 9:7; etc.), was voiced by Boettner himself after his shift in position: the majority-form of postmillennialism lacks a capstone, which Warfield's version does not fail to provide.
In Paul's thinking, instead of humanity divided as "Israel and the nations" which is the classic understanding of Judaism, we have "Israel after the flesh" (i.e., the Jewish people), non-Jews whom he calls "the nations," (i.e., Gentiles) and a new people called "the church of God" made of all those whom he designates as "in Christ" (1 Corinthians 10:32).
[135] [16] [26] [136] This view is not shared by all proponents of free grace theology. Theologians such as Charles Ryrie, Charlie Bing, and Jody Dillow view the object of faith as the person and work of Jesus Christ. [16] [123] [26] [137] A smaller scale disagreement exists on if the burial of Christ is necessary for salvation. [138 ...
Krister Stendahl argues along similar lines that according to Paul, Judaism's rejection of Jesus as a savior is what allows salvation of non-Jews, that this rejection is part of God's overall plan, and that Israel will also be saved (per Romans 11:26–27). [22] [25]
A major theme of Paul's Epistle to the Romans is said to be that, so far as salvation is concerned, Jews and Gentiles are equal before God (2:7–12; 3:9–31; 4:9–12; 5:12,17–19; 9:24; 10:12–13; 11:30–32). Romans 1:16, by stating that the Gospel is the same for Jew and Gentile, may present a serious problem for dual-covenant theology. [18]