Bronze:
In re your interpretation and understanding of "all" to mean literally every Jew who has ever lived since Abraham, I would like for you to consider the following.
all - pas
1) individually
a) each, every, any, all, the whole, everyone, all things, everything
2) collectively
a) some of all types
++++
... "the whole world has gone after him" Did all the world go after Christ? "then went all Judea, and were baptized of him in Jordan." Was all Judea, or all Jerusalem, baptized in Jordan? "Ye are of God, little children", and the whole world lieth in the wicked one". Does the whole world there mean everybody?
The words "world" and "all" are used in some seven or eight senses in Scripture, and it is very rarely the "all" means all persons, taken individually. The words are generally used to signify that Christ has redeemed some of all sorts -- some Jews, some Gentiles, some rich, some poor, and has not restricted His redemption to either Jew or Gentile ...
C.H. Spurgeon from a sermon on Particular Redemption
From Jamieson, Fausett & Brown commentary on Romans 11
specific commentary by David Brown
26, 27. And so all Israel shall be saved--To understand this great statement, as some still do, merely of such a gradual inbringing of
individual Jews, that there shall at length remain none in unbelief, is to
do manifest violence both to it and to the whole context. It can
only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So THOLUCK, MEYER, DE WETTE, PHILIPPI, ALFORD, HODGE). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself.
First, as it is written, There shall come out of Sion the Deliverer, and
shall--or, according to what seems the true reading, without the "and"--"He shall"
turn away ungodliness from Jacob--The apostle, having drawn his illustrations of man's sinfulness chiefly from Psa 14:1-7 , now seems to combine the language of the same two places regarding Israel's salvation from it [BENGEL]. In the one place the Psalmist longs to see the "salvation of Israel coming out of Zion" ( Psa 14:7 ); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or 'for') Zion" ( Isa 59:20 ). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory ( Psa 20:2 110:2 Isa 31:9 ), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces that He "shall come to (or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He shall come "to turn away ungodliness from Jacob," this is taken from the Septuagint version, and seems to indicate a different reading of the original text. The sense, however, is substantially the same in both. Second,
27. For--rather, "and" (again); introducing a new quotation.
this is my covenant with them--literally, "this is the covenant from me unto them."
when I shall take away their sins--This, we believe, is rather a brief summary of Jer 31:31-34 than the express words of any prediction, Those who believe that there are no predictions regarding the literal Israel in the Old Testament, that stretch beyond the end of the Jewish economy, are obliged to view these quotations by the apostle as mere adaptations of Old Testament language to express his own predictions [ALEXANDER on Isaiah, &c.]. But how forced this is, we shall presently see.
28, 29. As concerning the Gospel they are enemies for your sakes--that is, they are regarded and treated as enemies (in a state of exclusion through unbelief, from the family of God) for the benefit of you Gentiles; in the sense of Rom 11:11, 15 .
but as touching, the election--of Abraham and his seed.
they are beloved--even in their state of exclusion for the fathers' sakes.
29. For the gifts and calling--"and the calling"
of God are without repentance--"not to be," or "cannot be repented of." By the "calling of God," in this case, is meant that sovereign act by which God, in the exercise of His free choice, "called" Abraham to be the father of a peculiar people; while "the gifts of God" here denote the articles of the covenant which God made with Abraham, and which constituted the real distinction between his and all other families of the earth. Both these, says the apostle, are irrevocable; and as the point for which he refers to this at all is the final destiny of the Israelitish nation, it is clear that the perpetuity through all time of the Abrahamic covenant is the thing here affirmed. And lest any should say that though Israel, as a nation, has no destiny at all under the Gospel, but as a people disappeared from the stage when the middle wall of partition was broken down, yet the Abrahamic covenant still endures in the spiritual seed of Abraham, made up of Jews and Gentiles in one undistinguished mass of redeemed men under the Gospel--the apostle, as if to preclude that supposition, expressly states that the very Israel who, as concerning the Gospel, are regarded as "enemies for the Gentiles' sakes," are "beloved for the fathers' sakes"; and it is in proof of this that he adds, "For the gifts and the calling of God are without repentance." But in what sense are the now unbelieving and excluded children of Israel "beloved for the fathers' sakes?" Not merely from ancestral recollections, as one looks with fond interest on the child of a dear friend for that friend's sake [DR. ARNOLD]--a beautiful thought, and not foreign to Scripture, in this very matter (see 2Ch 20:7 Isa 41:8 ) --but it is from ancestral connections and obligations, or their lineal descent from and oneness in covenant with the fathers with whom God originally established it. In other words, the natural Israel--not "the remnant of them according to the election of grace," but THE NATION, sprung from Abraham according to the flesh--are still an elect people, and as such, "beloved." The very same love which chose the fathers, and rested on the fathers as a parent stem of the nation, still rests on their descendants at large, and will yet recover them from unbelief, and reinstate them in the family of God.
It is absolutely mandatory (as you have also stated) that ALL of Gods Word must be considered, and balanced, and reconciled.....such is "rightly dividing". You have then posted a number of scriptures that justify your understanding of "all".
Unfortunately, there are certain scriptures that have also been posted that were contradictory to yours, if understood ONLY in the light of "all" being "all inclusive individually."
I believe that you would be in full agreement that such a condition can not exist...the Word of God does not contradict itself.
The resolution and reconciliation of those seemingly contradictory passages can ONLY be done in the light of understanding "all" as to be NOT inclusive individually of every Jew who ever lived....it simply means that all of the Jews who are alive at the time Jesus returns and ACCEPT Him will be saved, and that all of the NATION of Israel (as a national entity, government, place) will also be saved.
One cannot escape the absolute truth and import of Jesus' own words concerning salvation:
Speaking to a Jew, Nicodemus:
"...you MUST be born again"
Speaking to a Jewish audience:
"...NO ONE comes to the Father but by me"
Speaking to a group of Jews:
"...WHOSOEVER believeth in me shall have eternal life...and whosoever believeth NOT shall have eternal damnation"
Finally, it would be much appreciated by me (and probably a few others), if you would refrain from such comments as:
...Some of us believe God has broken that promise.
...however, I doubt that the few folks here who don't believe God will keep His promise to the Jews will be able to answer this question.
That smacks of a spiritual arrogance that is quite unseemly.
