Then there is a very interesting discussion on the most controversial verses in the chapter, namely, vv. 25-26. I will make this short. Dr. Robertson argues that the “partial hardening” (Rom 11:25) means that a part of Israel after the flesh has been hardened, i.e., not elected and given a hard heart (Rom 11:7-8). Then he argues that the word “until” in the Greek does not necessitate a change of course after its termination. In another words, the word “until” in itself cannot indicate that there will be a day when the decree of Reprobation will not be in effect in Israel. This is something which he hammers on throughout this section. The word “until” in itself is not enough to indicate a change of course after “the fullness of the Gentiles has come in.” He argues that
Romans 11:25 speaks of eschatological termination. Throughout the present age, until the final return of Christ, hardening will continue among part of Israel. Too often "until" has been understood as marking the beginning of a new state of things with regard to Israel. It has hardly been considered that "until" more naturally should be interpreted as reaching an eschatological termination point. The phrase implies not a new beginning after a termination, but the continuation of a circumstance until the end of time. (p. 180)
Then comes the question for the identity of “all Israel” in v. 26. He sees both the interpretation which sees “all Israel” as all elect Jews as well as the interpretation which sees “all Israel” as the Israel of God, exegetically supportable in the context. But his preference goes for the second option and his reason is enlightening. I’ve never thought of it in this way. The question concerns where the “fullness of the Gentiles” in v. 25 “has come in”? He argues from Ephesians 2 where it is said that the Gentile believers are brought near to the “commonwealth of Israel and…to the covenants of promise” (Eph 2:12-13), that this “coming in” of the Gentiles is a coming into Israel. He also sees the olive tree as Israel, therefore, since the only place in Romans 11 where the Gentiles “come in” or are engrafted in is the olive tree of Israel, therefore, it makes sense that the Gentile believers now being part of the Israel of God, along with elect Jews, constitute the “all Israel” which shall be saved.
This is very interesting and mind-opening to say the least. I held to the opinion that “all Israel” means “all elect Jews throughout history”, but seeing “all Israel” as the Israel of God, is likewise a valid and exegetically sound interpretation within the context. I find Romans 11 to be a difficult chapter, but it is a chapter I want to spend more time on so that I may have a position on it. I will not be too quick to say that I agree with everything Dr. Robertson said, but I think he presented a very well argued case for his interpretation on all points.
More importantly, Dr. Robertson notes what the chapter actually does not say:
Nothing in this chapter says anything about the restoration of an earthly Davidic kingdom, or of a return to the land of the Bible, or of the restoration of a national state of Israel, or of a church of Jewish Christians separated from Gentile Christians. (p. 191)
While ethnic Israelites will always be part of God’s plan, there is nothing in Romans 11 about a distinct (future) pl...