I invite you to take your Bibles and turn with me to two passages. First, Romans 11.26, a very familiar passage to us, one that we have spent quite a bit of time talking about. But I'd like to read once again Romans 11.26 and then Matthew 21.43. Romans 11 26 and so all Israel shall be saved as it is written there shall come out of Zion the deliverer shall turn away ungodliness from Jacob and then Matthew 21 43 the words of our Lord Jesus Christ, Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation, bringing forth the fruits thereof. In the past few sermons, we have considered how various interpretive systems understand that prophesied time of millennial blessing wherein the fullness of the nations, and all Israel as a nation, shall come into the visible church to live and reign with Christ for a thousand years. In our brief overview, we have considered the Amil, Premil, and historic postmill interpretive systems. This Lord's Day we will consider another distinctive interpretive system identified as Preterism. Let's first briefly consider what Preterism is and then review Romans chapter 11 to see how that text refutes that view. What is Preterism? Number one. Preterism is an interpretive system that teaches that all or almost all of the prophesied events that are found in the book of Revelation have already occurred in the past, at least from our present frame of reference. Although these prophesied events in the book of Revelation were for the most part yet future, when John the Apostle was given this inspired revelation, yet according to the Preterist interpretive system, all or almost all of the prophesied events in the book of Revelation were soon to happen from John's own temporal perspective and were fulfilled around the time of the destruction of Jerusalem in 70 AD. There are two branches of preterism, full preterism and partial preterism. The difference between full preterism and partial preterism may be summarized in this way. Full preterism promotes the view that all, without exception, all prophesied events in the book of Revelation, and for that matter all prophesied events in scripture, including the second coming of Christ, the final resurrection, The final judgment and the new heavens and new earth were all fulfilled in the events surrounding 70 A.D. so that there is absolutely no biblical prophecy that must yet be fulfilled after the destruction of Jerusalem in 70 A.D. We'll consider full preterism in greater detail and look at it more closely in a future sermon. but that's not for today. The second branch of preterism is partial preterism. Partial preterism states that almost all, or nearly all, of the book of Revelation is already fulfilled from our present frame of reference, but not entirely or absolutely all, as do full preterists. For example, partial preterists would yet understand that the second coming of Christ, His bodily coming, the final resurrection, the final judgment, and the eternal state all await God's people and are yet to be fulfilled. Partial preterists may disagree among themselves, and so it's not a uniform type of a system in every single way, but they may disagree among themselves as to which portions of Revelation chapters 20 through 22 are already fulfilled or not fulfilled, and as to when in the past these events were fulfilled. Some seeing the time of fulfillment to pertain to only the events surrounding the destruction of Jerusalem in 70 A.D. Other partial preterists seeing the time of fulfillment to include the events of 70 A.D. but also to extend beyond that to the cessation of pagan Rome's persecution of Christians in and around 313 A.D. at the Edict of Milan. So there is, again, some difference of opinion even amongst partial preterists. It's not a monolithic interpretive system. By and large, they agree. But again, there are some differences. Just as there are differences amongst premills and postmills, so there are differences among partial preterists as well. It is generally recognized that Preterism was first systematized by the Roman Catholic Jesuit Luis de Alcazar in his commentary on Revelation in 1614. Alcazar applied the principles of Preterism to the book of Revelation in identifying the beast a false prophet in Mystery Babylon with past historical events in order to shield the papacy from the Protestant interpretive system called historicism. Which system, that is historicism, identified the man of sin, the Antichrist, the false prophet in Mystery Babylon with the papacy in the Roman Catholic Church. Even Professor Moses Stewart, one of the chief and earliest proponents of Preterism in the United States, noted in his commentary on Revelation in 1845 the following in regard to the Jesuit Alcazar, pages 463 and page 464 in his commentary. He said, it might of course be expected that the Romish Church would not be idle. That is, during the time of the Reformation, with all of the attacks, I'm just interjecting again a little explanation that the Romanist Church would not be idle with regard to the views of the Protestant Reformation, identifying the papacy with that man of sin and with Antichrist, etc. It might, of course, be expected that the Romish Church would not be idle, while the Protestant interpreters were so busy in applying the beast and the false prophet of the apocalypse, that is, the book of Revelation, to the papacy. But no one had ever developed this idea, that is, this idea of preterism fully, and endeavored to illustrate and enforce it in such a way as Alcazar, It might be expected that a commentary which thus freed the Roman Church from the assault of Protestants would be popular among the advocates of the papacy. Alcazar met, of course, with general approbation and reception among the Romish community, and I might interject, not among the Protestant community. There may have been, again, those who began to adopt gradually. Grodius was one of the first in Holland who began to adopt this. But as far as churches, as far as judicial assemblies and church courts that were reformed, There were not any. Before moving on, let me note that just as Preterism was systematized by a Jesuit, namely Alcazar, as a counter-reformation defense of the papacy, by looking to a Roman emperor from the past rather than to the papacy as the Antichrist, so likewise was another interpretive system, Futurism, systematized in the book of Revelation by another Jesuit Francisco Ribeiro who published his commentary on Revelation in 1590 wherein he likewise seeks to deflect the scriptural light of Protestant historicism from the papacy and makes references to the beast and the false prophet in the book of Revelation to a yet future period of three and a half literal years, which would occur immediately before the second coming of Christ. Futurism is the view presently embraced by dispensational premillennialists, which has been popularized in the Left Behind series of books and movies, and in sermons 12 and Fifteen in this present series that I'm preaching through, you will find premillennialism briefly refuted from scripture for your reference and should you choose to review those sermons. Now I'll say more about historicism in a future sermon, but let me add at this point that historicism as an interpretive system is the classic position of Protestantism that was systematized at the time of the Protestant Reformation. This interpretive system considers the prophesied events of Revelation as fulfilled throughout church history from the time of John to the second coming of Christ. Not merely viewing church history as fulfilled in the past as the Preterist does, nor primarily viewing prophesied events in the book of Revelation as the Futurist does. Historicism received, dear ones, the extreme hatred of the Church of Rome because it identified the Roman Catholic Church and its papacy with the false prophet and his image and with the mystery Babylon has found. in the book of Revelation. In fact, one of the texts of scripture so frequently used to justify separation from the Romans church was the command that's found in Revelation 18.4 which says, come out of her My people, that ye be not partakers of her sins, and that ye receive not of her plagues. Come out of her. Don't remain within her. This is speaking of Babylon. Mystery Babylon. The great whore. The great harlot. Which again, the Protestant Reformers universally interpreted to be the unfaithful and corrupt Church of Rome. The scriptural truth was declared as a confessional article in various confessions of faith to be embraced by all Christians and was notably included in the Westminster Confession of Faith in 1647 in chapter 25, section 6, where it says, There is no other head of the church but the Lord Jesus Christ, nor can the Pope of Rome in any sense behead thereof, but it is that Antichrist, that man of sin and son of perdition, that exalted himself in the church against Christ in all that is called God. Having now given a brief overview of Preterism, let us consider for the remainder of our time how partial Preterists interpret Romans chapter 11 and review the scriptural reasons from that text that refute the partial preterist position. And I do anticipate that we'll probably have another couple sermons on partial preterism and at least one sermon thereafter on full preterism. But let's begin by looking at partial preterism and Romans 11 is our second main point. Since we have already very carefully considered Romans chapter 11 in past sermons in this series, especially sermons 1 through 7, I will now only mention how a partial preterist would approach this portion of God's Word and then summarize briefly why I believe the partial preterist interpretive system falls short in doing justice to the inspired words of Paul in Romans chapter 11. As I said earlier, although there is no uniform monolithic interpretation of Romans 11 or of Revelation, the book of Revelation, by all partial preterists, there is a common thread that seems to tie together partial preterists when they come to Romans chapter 11. And it is this, God is finished redemptively with Israel as a nation, as indicated by the destruction and dispersion of Israel as a nation in 70 AD. God is finished with Israel redemptively as a nation. And you want to highlight that as a nation. And we'll go on to explain momentarily how they do view Israel as it's mentioned in Romans chapter 11. According to the partial preterists, when the Lord prophesied that the kingdom of God that is the visible church would be taken from Israel as a nation and would be given predominantly to Gentile nations in Matthew 21 43 that was the text that we read at the very beginning where Jesus says that the kingdom of God would be taken from Israel as a nation and given to a nation bringing forth the fruits thereof It is usually understood by partial preterists that this taking of the kingdom of God from Israel as a nation was final and complete. It wasn't temporary, but it was permanent. Likewise, the partial preterist sees a final judgment upon Israel as a nation. when the Lord Jesus pronounces his woe upon Israel in Matthew 23, particularly in verses 33 through 38. Matthew 23. Let me just look at that by way of just reading it for you. The woe that's pronounced upon Israel as a nation. Matthew 23, 33 through 38. ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes, and some of them ye shall kill and crucify, and some of them shall ye scourge in your synagogues, and persecute them from city to city. that upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of Zechariah, son of Barakias, whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not. Behold, your house is left unto you desolate." I would agree with the partial preterist that the judgment that's mentioned by the Lord Jesus in Matthew 21-43 the taking of the kingdom from them, as well as the judgment mentioned in Matthew 23, the verses we just read, I would agree that we see that judgment fall upon Israel as a nation in 70 AD. No disagreement there with that view. Likewise, Just one other place that you can look at in your leisure where the wrath of God is spoken to fall upon Israel to the uttermost is 1 Thessalonians chapter 2 verses 15 through 16. I do not again disagree that God's wrath fell upon Israel as a nation. 70 A.D. and continues to abide upon them even during this present time, and that it is a most severe wrath, an unparalleled wrath that has fallen upon Israel as a nation. So no disagreement there either. According to the partial preterist, furthermore, there is a message of final judgment that we see in these verses that we have articulated, but also I want to likewise not only affirm the judgment that would befall Israel, I also want to affirm as a historic post-millennialist that I firmly believe that Christ brought this great and unspeakable judgment upon Israel as a nation for her rejection of Christ and the gospel, and that the kingdom of God was taken from Israel as a nation, and that it was given to a new Israel consisting of predominantly Gentiles with a remnant of elect Jews under the New Covenant. I believe that there is nothing, however, in these passages that I have just alluded to that would make the judgment upon Israel as a nation permanent, everlasting, In fact, Romans 11 and other New Testament passages teach the present judgment upon Israel as a nation will be lifted, and the Lord will pour out his undeserved mercy upon this rebellious, covenanted nation once again in receiving her back into her olive tree, which is the visible Church of Christ, where she will stand together with all the nations of the world on an equal footing, not above all the nations of the world, not below all the nations of the world, but on an equal footing with all the nations of the world within the visible Church of Jesus Christ by the power of His Spirit in the gospel of Jesus Christ." Thus the partial preterists will generally understand the promises made to Israel in Romans 11 and chiefly in Romans 11 verse 26 which says, "...and so all Israel shall be saved." They will chiefly understand these promises in either one of two ways. The first way some partial preterists would interpret Romans 11 26 is that God is presently saving a remnant of Israel that are described by Paul as a remnant according to the election of grace. Romans 11 5. According to the partial preterists this remnant of Jews that are presently being saved is the all Israel that shall be saved in Romans 11 26 rather than the nation of Israel that shall all be saved. The second way some partial preterists would interpret Romans 11.26 is that God will in the future convert a vast majority of individual ethnic and racial Israelites that are scattered throughout the many nations of the world. However, this vast gathering of individual Jews will not form a covenanted nation. For as a covenanted nation Israel is, according to the partial preterists, finished in God's redemptive plan since the time of Jerusalem's destruction in 70 AD. I want to just add, there may be some partial preterists, I would say probably on the few side, but there may be some partial preterists who yet look for a restoration of Israel as a nation. But by and large, it would seem based upon my reading that the most of them seem to deny that there will be a future restoration of Israel as a nation. But in the first view, the first view that I mentioned just a moment ago of the partial preterists, a small remnant of individual Jews are converted to Christ. Whereas in the second view, a vast majority of individual Jews are converted to Christ. But in neither view is Israel a covenanted Christian nation brought unto Christ and brought into the visible church, as is taught by historic post-millennialism. I believe both of these views of partial preterists are in error. For both of these views have, in my judgment, missed Paul's point in Romans 11. This point. The same Israel as a nation that was cast out of the visible church of Jesus Christ or from whom the kingdom of God was taken according to Matthew 21 43 is the same Israel as a nation that will be saved and received back into the visible church of Jesus Christ. Let us briefly review and summarize the reasons why the text in Romans 11 26 must be interpreted to mean that all Israel as a nation shall be saved. not simply all Israel as a small remnant shall be saved, or not all Israel as many individuals, racial individuals, shall be saved, but all Israel as a covenanted nation shall be saved. And you may want to again follow along if you have your Bible simply because I think it will prove to be much more helpful you can see what is being said and read it as I go along. Number one, giving reasons why I understand the Israel referred to here when it says all Israel shall be saved, to be Israel as a nation. Number one, who is the Israel referred to in Romans 10.21, the last verse of the previous chapter, when it says, but to Israel he saith All day long I have stretched forth my hands unto a disobedient and gainsaying people." It's clear that Paul refers here to the unbelief and disobedience of Israel as a nation in rejecting the invitation of God through his prophets. Paul refers to the people of Israel as a nation who had rejected God and his salvation. Paul is here citing Isaiah 65 too, for clearly the prophet refers to the nation of Israel as well. That's the verse leading into Romans 11, the last verse, Romans chapter 10. As Paul then begins in Romans 11.1, he begins with the question, hath God cast away his people? Well, in the previous verse, remember there are no chapter divisions in the original text. Those were added later. There were no verse distinctions in the original text. So, again, in the previous verse, He's already identified this disobedient and gainsaying people as Israel. And so he begins chapter 11, verse 1, with that question. Have God cast away his people? His people who? Well, his people, national Israel. As Paul begins Romans 11, dealing with the all-important question as to whether God has permanently, interestingly, permanently cast away his people, Israel as a nation. The very question, the very issue that partial preterists will not own, but will say that It's a settled issue after 70 AD that they have been set aside and cast away permanently. Paul is basically raising that very issue here in Romans 11 as to whether God has in fact cast away his people Israel as a nation. Now as we move from Romans 11 1 and we move into Romans chapter 11 verses 2-3. We see Paul indicating that Elijah the prophet interceded against Israel as a nation, that is the northern kingdom of Israel, who had killed the prophets and rejected the gospel at that time. Again, this is not speaking of Israel as a small remnant that had rejected God. That's not Israel that Elijah was interceding against. To the contrary, there is a remnant that God reminds Elijah that is still there within that corrupt and unfaithful nation of Israel. Seven thousand have not bowed the knee to Baal. but the nation as a whole against whom he prayed against was the nation of Israel as a whole. Romans chapter 11 verses 2-3 Paul then teaches, moving on to the next point, Paul then teaches in Romans chapter 11 verses 5-7 that just as in the days of Elijah that there were 7,000 who had not bowed the knee to Baal. There was, as there was in the days of Elijah, an election according to God's sovereign grace, who were effectually called unto God within that apostatizing nation. So, in the days of the apostles, there was a remnant that God had chosen to save by His free grace out of the rebellious and unbelieving people and nation of Israel. They were like a kind of first fruit. They were the remnant in both cases, whether in the Old Testament, the faithful remnant in the Old or the New Testament, were those that God was bringing to Himself And by that, indicating that though the greater part, Israel as a nation, were unfaithful, God is not yet finished with them because He is even now saving some from that nation, a remnant, a smaller remnant that He is saving from that unfaithful and ungodly nation. And next, Paul states in Romans 11, 7, Israel hath not obtained that which he seeketh for, but the election hath obtained it." So the greater part, Israel as a nation, has not obtained the salvation for which they sought, but the smaller remnant that were elect according to God's grace did obtain it, both in the Old Testament, in the time of Elijah, as well as in the New Testament during the time of Paul. They did, the remnant did obtain it, not the nation as a whole. Here again, the term Israel, I would submit, must refer to the whole body of the rebellious nation, not to the remnant, but to the whole body of the rebellious nation since the election, that is the chosen ones, was a smaller remnant of individual Israelites, like Paul himself, who were taken out of Israel as a nation to receive the salvation of God. And so as we come to the end of Romans 11-7, Paul teaches that although the smaller elect remnant of individual Israelites taken out of Israel as a nation was being saved and would continue to be saved, the greater part..." Listen closely. "...the greater part of Israel as a nation was blinded." When it says, "...and the rest were blinded." The rest of what? Well, the rest of the nation. The remnant was saved, but the rest, the greater part of the nation, were blinded. or hardened in their rebellion and unbelief. You see, this theme of God's judgment upon Israel as a nation in hardening their collective heart and blinding their collective eyes for their unbelief continues in Romans chapter 11 verses 8 through 10. You'll see Again, those verses speaking of how God is hardened. Israel is a nation. How He has blinded Israel as a nation. And in that section you'll see that there are various pronouns. They, them, their, in the third person plural. And each one of them refers to Israel as a nation being hardened to Christ in the Gospel. Even as we see in this present day. as it was in the time of Paul, so it is now. Israel as a nation is hardened to Christ and to the gospel. And so having demonstrated that Israel as a collective body and as a nation have been hardened in their unbelief and rebellion against God, Paul asks the question in Romans 11-11 Here's the question that partial preterists, I would submit, need to understand and receive the answer that Paul gives. Here's the question Paul asks in Romans 11, 11. Have they, now remember who the they refers to. Who are we talking about again from the end of Romans 10 right through Romans 11. Have they, that is unbelieving Israel as a nation, stumbled that they should fall. In other words, Paul asks, has the nation of Israel stumbled in their unbelief and rebellion in order that they might permanently fall? Never again to be restored from the fall. That's what Paul is saying. That's the question. Of course, the partial preterist says at least most that I have read, would say, yes, Israel as a nation has been permanently hardened, never again to be restored from their faults. However, that's not the answer that Paul gives. For he, in the very strongest words possible, says in answer to that question, God forbid, or literally, let it not be. just as he uses that same phrase in Romans 11, 1. You see, to the contrary, contrary to the view of partial preterists, God has wisely intended through the fall of Israel as a nation to provoke Israel as a nation to jealousy by bringing Gentile nations into covenant with him by means of the gospel of Jesus Christ. We move now to consider in Romans chapter 11, we move to consider two conditional sentences in Romans 11-12 and in Romans 11-15. Conditional sentences usually begin with if and then either an explicit or an implicit then. If then. If this is true, then this follows. The first conditional sentence, and let me state these two conditional sentences in Romans 11.12 and in Romans 11.15 clearly set the stage for what is meant by Paul when he says in Romans 11.26, a few verses later, and so all Israel shall be saved. So these are very, very important conditional sentences. The first conditional sentence in Romans 11-12 states, in the if part of the sentence, which grammatically is called the protesis, in the if part of the sentence, what is presently true? And this is that part of the sentence. Now, if the fall of them, again, who is the them? It's not the remnant. The remnant are being saved according to the election of grace. They are elect according to God's sovereign grace. They're being saved. Here, it says, now if the fall of them, who is the them? It's Israel as a nation, the greater part that were hardened. Be the riches of the world. In other words, if the falling away of Israel as a nation, be the riches of the world, That is. The spiritual riches of the gospel being brought to the nations throughout the world. And then there's another if. Continues from the first if, but another if and the diminishing of them. And again, the them there is Israel as a nation and the diminishing of them, that is the loss or overthrow of Israel as a nation. the riches of the Gentiles, I'll stop there, those are the two parts of the if part of the sentence, we'll look at the then in just a moment, but you see there are two conditional aspects here. If Paul states, now if the fall of them, the fall of Israel as a nation, be the riches of the world, and if implied, if the diminishing of them, that is, the diminishing or the loss of Israel as a nation, be the riches of the Gentiles. Now we come to the then part of the sentence. The then part of the conditional sentence is called, in grammatical terms, the apodesis. The prodesis and the apodesis. The then part of the conditional sentence is held before us, what shall happen in the future? If this is what's going on in the present, what will happen in the future? And here is the answer. Then, and the then is implied within the text, then how much more their fullness? Whose fullness? Well, we talked about the loss of Israel as a nation, the diminishing of Israel as a nation, how much more their fullness, that is, when they as a nation come into the visible church to enjoy the blessings of Jesus Christ. In other words, how much more shall the gospel blessings be realized among the Gentile nations of the world at the time in the future when that same nation of Israel that fell and was overthrown due to unbelief and rebellion during the time of Paul, and into the present time as well, come to Christ in their full number. If the Gentiles were blessed, dear ones, by the fall of Israel as a nation, just wait until you see the blessing upon the Gentile nations throughout the whole world when Israel as a nation comes to Christ in her full number. It's unbelievable. It's basically what Paul says. That's the message that is being communicated by Paul here. If their fall brought about their loss, how much more will be the blessedness to the nations when Israel is fully and his full number brought into the church. The second conditional sentence is found in Romans 11 15 and states in the if part of the sentence, what is presently true once again, it says, for if the casting away of them, again, who is the them? Israel is a nation, not Israel is a remnant, not simply Israel as to individuals, but Israel is a nation. If the casting away of them as a nation, in accordance with Matthew 21, 43, remember we read that earlier, the kingdom shall be taken away from you. Israel is a nation. If the casting away, therefore, of Israel as a nation, be the reconciling of the world, if it's brought about reconciliation, when Israel was cast off, if it's brought about the reconciliation of Gentiles, and will bring about the reconciliation of Gentile nations, what shall be, this is the then part of the sentence, what shall the receiving of them be, the receiving of whom? Well, again, the receiving of Israel as a nation when she is received back into the visible church. What will her receiving be but life from the dead? In other words, it will be like a spiritual resurrection, Paul says, throughout the whole world when Israel as a nation is received back into the visible church from which she was cast out, from which she fell. In the interest of time, go with me to Romans 11.25, where the last reference to Israel is mentioned just prior to the statement of Paul in Romans 11.26, which Romans 11.26 says, "...and all Israel shall be saved." Paul states a mystery in Romans 11.25, that is, a truth that is made known only by the revealed will of God in Scripture. Paul declares, 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, has happened to Israel. That is the same blindness that is referred to in Romans 11-7 and the same Israel as a nation that was blinded in Romans 11-7. In other words, blindness in part has happened to Israel. Well, we want to go back to an earlier reference in Romans chapter 11, which is verse 7, where it very specifically uses the same language to refer to Israel as a nation being blinded. So, here in Romans 11, 25, it speaks of that blindness in part has happened to Israel. That is, Israel as a nation. Why in part? Because it will only last until the fullness of the Gentiles be come in. Here in the immediate preceding verse to Romans 11 26 it is stated that this blindness that God has sent upon Israel as a nation during the present time due to unbelief and rebellion against Christ in the gospel is in part. It's not permanent. it's not forever, it's in part, and will continue only until the time that the fullness of the Gentile nations comes into the visible church. And then as we come to Romans 11 26 we read, and so all Israel shall be saved. Notice, dear ones, Paul is not merely saying, and so Israel shall be saved. That would have been sufficient because he's been talking about Israel as a nation. But he even makes it much, much more emphatic when he says, and so all Israel shall be saved. That's again, as we've said before, not saying that that means every single individual, but it refers to Israel as a nation as opposed to Israel as a remnant. Israel as a nation shall be saved. That's the distinction. That's the contrast. He's making that between, it's not all Israel as a remnant shall be saved. It's not all Israel as merely those who are ethnically or racially Jews, many individually who will be saved. But it's talking about Israel as a nation, as a covenanted nation shall be saved and brought into the visible church of Christ. We see in Romans 11, 27, it's the same nation of Israel that's called Jacob and whose sins will be taken away according to God's gracious and everlasting covenant with them from the Old Testament in Isaiah 27, 9 and Jeremiah 31, 31 and following. And finally, finally, it is the same nation of Israel that was at the time of Paul and is even at the present time an enemy of the gospel and of the church of Christ, de facto. Presently, Paul says, Israel as a nation is an enemy of God, is an enemy to the gospel of Jesus Christ, de facto. That is the actual factual case as it is presently stated That yet was, and still is, at the very same time, that same Israel that Paul says is the enemy of God, is at the very same time said to be beloved by God due to their election as a covenanted nation, de jure, that is, by covenant, by law. according to Romans 11 28 Romans 11 28 where we read as concerning the gospel they are enemies for your sakes but as touching the election they are beloved for the father's sakes you know it's for that reason that Paul goes on to say in verse 29 what he does, because Israel, as a nation, though an enemy of God due to their unbelief and rejection of the gospel of Jesus Christ, nevertheless are beloved of God as touching the election, the fact that they are an elect nation, the fact that God chose them and covenanted with them to be his people. And again, dear ones, When God enters into a covenant with whether individuals, or families, or nations, or churches, God remembers His covenant. Regardless of the unfaithfulness of the individual, regardless of the unfaithfulness, corruption, sin, unbelief of the individual, the family, the church, or the nation, God remembers His covenant. And that individual, that family, that church, that nation is covenanted to God and cannot, in and of themselves, by their unfaithfulness, remove that covenant obligation. And so Israel, because she was severely judged by God in 70 AD, does not infer or mean that she ceased to be a covenanted nation. Because God pours out his wrath severely, as we see even in the Old Testament, upon that covenanted nation. And does so again in the New Testament era, as we see in 70 AD. For that reason, the gifts and calling of God to Israel as a covenanted nation, or without repentance, cannot be revoked. Thus I submit that when partial preterists approach Romans 11.26 with any other conception of Israel in mind than Israel as a nation, they are importing that conception from their own minds and not from the scriptural context which is so clear in Romans chapter 11. Even in the context of pronounced judgment upon Israel as a nation in Matthew 23, we find the confident hope of her salvation mentioned in that last verse of that chapter in Matthew 23 verse 39. for we read, For I say unto you, ye shall not see me henceforth till ye shall say, Blessed is he that cometh in the name of the Lord. So even though great judgment will befall them, behold your house is left unto you desolate. In verse 38, the hope of restoration is held forth. In verse 39, For I say unto you, ye shall not see me henceforth till ye say, Blessed is he that cometh in the name of the Lord. Likewise, again, we preach on these various texts, but you may want to consult Acts 1.11 and also 2 Corinthians 3.14-15. And so I would say, yes, judgment in part, that is temporarily, has come upon Israel as a nation, not judgment permanently and forever. upon Israel as a nation. Beloved, if God is able and will mercifully graft Israel as a nation back into covenant faithfulness to Christ after thousands of years of apostasy and unbelief, and will do so on the basis of his covenant promises made to Abraham some 4,000 years ago. 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? I dare say He is more than able to do so. And just as God has not forgotten, dear ones, His covenant with national Israel, so He will not forget His covenant with any nation that covenants with Him in a national capacity, including the solemn legion covenant made with Britain and all her dominions. Dear ones, let us always remember to pray according to the promises in God's covenant of grace for ourselves, for our needs, and for our children and our grandchildren, upon whom the sign of God's gracious covenant rests. Let us always lift up our petitions and supplications to God on the basis of His gracious covenant Even if we do not know the final outcome, because that final outcome rests with God, nevertheless, how are we to pray? How are we to beseech God? How are we to petition and plead with God, if not according to His covenant promises made unto us? I dare say it's on the basis of His covenant promises that we plead with God to sanctify us, to provide for our earthly needs. It's on the basis of His covenant promises that we hope in heaven to come, that He will crush all His enemies, that He will forgive us of our sins, and cleanse us from all unrighteousness. If we have no promises, and if our children have no promises, dear ones, there is no basis upon which to approach God and to plead with God to hear and to answer. And it was exactly that upon which Moses pleaded with God when God would destroy Israel In Exodus 32, Moses says, remember the promises that you made to Israel through our fathers, Abraham, Isaac, and Jacob. Remember the promises. Don't let, oh God, the pagan nations of the world mock at thee because in thy wrath thou didst consume Israel as a nation. And dear ones, likewise, when the greater mediator, the greater Moses, to which Moses pointed, when the Lord Jesus Christ turned the wrath of God away 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. Therefore, dear ones, despair and hopelessness has no place in the life of a Christian. It is a grievous sin on our part, we all fall into it, but it is a grievous sin on our part to despair or to become hopeless. because Jesus Christ is at the right hand of God. He is interceding for us, and He calls us. He invites us. He gives us every motive and incentive to come to Him and plead with Him on the basis of the promises made to us in the covenant of grace. And we're simply unbelieving, unthankful, forgetful when we do not do so. And for that, dear ones, We need repentance and forgiveness because we simply treat God as if he were a corrupt human being like we are. May God have mercy upon us and encourage us today from his faithfulness to his ancient people, Israel as a nation. Let's stand together in prayer. Our Most High God, exalted in the heavens, ruling over all Thy creation, benevolent in all Thy ways, O Lord, unto us, Thy people, how we praise Thee and thank Thee, O God, that Thou does not give us at every point what we ask for, what we want, what we desire, because Thou does know what is good for us. And it is good for us so often to wait upon Thee. It is good for us so often to be patient and to learn patience and endurance and perseverance through trial and affliction that, Lord, we would see that we ought to despair in our own efforts, but we cannot despair in Thy efforts and in Thy promises. O Lord our God, we pray that Thou would shake us, that Thou would, Lord, reveal to us our sin by way of the conviction of Thy Holy Spirit within us, driving us, O Lord, to see Christ afresh and anew and His covenant faithfulness unto His people. We pray, our Father, hear our prayers today. And may, O Lord, thy covenant faithfulness to Israel as a nation, even though thou didst severely, unspeakably judge them in 70 A.D., may, O Lord, thy word that's found and the promises found in the inspired scriptures, especially in Romans chapter 11, encourage us that though man may forget, God does not forget his covenant. We thank Thee our Lord and our God. In the name of Christ we pray. 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 and for sale, in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail order catalog, 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 by phone at 780-450-3730 by fax at 780-468-1096 or by mail at 4710-37A Edmonton, that's E-D-M-O-N-T-O-N Alberta, abbreviated capital A, capital B, Canada, T6L3T5. You may also request a free printed catalog. And remember that John Calvin, 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 devised. 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 God 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.