As worded so well by Larry Helyer:
"The theological question uppermost in Paul's mind in Romans 9-11 is, Can God be trusted? That is, having shown that God's saving activity revealed in Christ is available and unassailable (Rom 1-8), Paul must answer the question: Then why have not most JEws, the chosen peopel fo God, responded to the gospel? If they have missed out, how can Gentile Christians be so sure that nothing 'will be able to separate' them ('from the love of God in Christ Jesus' (Rom 8:39)? His answer is crystal clear: 'the gifts and the calling of God are irrevocable' (Rom 11:29). There has always been a believing remnant, a true Israel within the larger, empirical Israel. Furthermore, at the eschaton (the end of the present world order), all empirical Israel will be saved (Rom 11:26). Thus God may indeed be trusted because his saving plan has never failed nor will it ever" (in Exploring Jewish Literature of the Second Temple Period, 487).
I couldn't agree more.
"The theological question uppermost in Paul's mind in Romans 9-11 is, Can God be trusted? That is, having shown that God's saving activity revealed in Christ is available and unassailable (Rom 1-8), Paul must answer the question: Then why have not most JEws, the chosen peopel fo God, responded to the gospel? If they have missed out, how can Gentile Christians be so sure that nothing 'will be able to separate' them ('from the love of God in Christ Jesus' (Rom 8:39)? His answer is crystal clear: 'the gifts and the calling of God are irrevocable' (Rom 11:29). There has always been a believing remnant, a true Israel within the larger, empirical Israel. Furthermore, at the eschaton (the end of the present world order), all empirical Israel will be saved (Rom 11:26). Thus God may indeed be trusted because his saving plan has never failed nor will it ever" (in Exploring Jewish Literature of the Second Temple Period, 487).
I couldn't agree more.