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As with most theological positions, there are a variety of interpretations of this passage: (1) The salvation of every racial/ethnic Jew. This is an impossible interpretation. Why preach the gospel to the Jews if they’re all going to be saved?” (2) the salvation of believers–racial and spiritual Jews–throughout history. This position changes the meaning of Israel, going from literal (Rom. 11:1) to spiritual (11:26). While it’s possible; it’s unlikely; (3) the salvation of a remnant of Jews at the end of history. This is the position of the Westminster Confession of Faith (Q. 191 LC). Two-thousand years have passed since Romans was written. The Jews have had plenty of time to be “jealous” (Rom. 11:11). The Jews in Paul’s day were jealous. That’s why Jews were persecuting the church; (4) salvation of those Jews who survive the Great Tribulation. This becomes a debate over when the GT took/takes place. A remnant of Jews was saved prior to the destruction of Jerusalem in A.D. 70, therefore, the GT is a past event; (5) the remnant of Jews living during the period of covenant transition until the time Jerusalem was judged and the temple destroyed. This interpretation makes the most sense given the time indicators in the passage.
“I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin” (Rom. 11:1).1. Paul is describing the remnant in his day (11:5) in the same way that Elijah was describing the remnant in his own day (1 Kings 19:10).
2. There is no mention of a future tribulation or an “after the rapture” period in Romans 9–11.
3. Paul wants to save “some” of his “fellow-countrymen” (11:14).
4. Save them from what? Save them from the coming judgment upon Jerusalem that took place in A.D. 70.