Well, now, we are still looking at this great statement in the 11th chapter of Paul's

Epistle to the Romans, and in particular we are still concerned about the prophecy made

by the great apostle, which he introduces in the 25th verse, for I would not, brethren,

that he should be ignorant of this mystery,

lest ye should be wise in your own conceits,

that blindness in part has happened to Israel,

until the fullness of the Gentiles become in,

and so all Israel shall be saved. Then you remember, he goes on to confirm that

by quoting from the Old Testament prophecies in verses 26 and 27. Then he expands all this

in verses 28 to 32. He says, concerning the gospel their 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. For as you, in times past, you Gentiles, in other words,

in times past have not believed God, yet have

now obtained mercy through their unbelief. Even so, have these also now not believed, that through

your mercy they also may obtain mercy.

For God hath concluded them all in unbelief that he might have mercy upon all.

Now, our great contention has been that the apostle here, as indeed in the whole chapter,

is dealing with the case of the Jews as a whole and as a nation.

We've been bringing out that point as we have gone through the detailed exposition.

And then last time we met together three weeks ago, we considered the other possible expositions and explanations that have been put forward

and tried to show how in the light of our detailed exposition, neither of them was tenable.

That's to say, neither the view that all Israel means all the elect or save Jews and Gentiles, or the

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