There we go. There we go. Good evening, ladies and gentlemen. Sorry about that slow start we had there, making you listen to the pretty music for a little longer than perhaps you wanted to. But here we are, all ready to go for a little Romans Bible study that we'll have tonight. Looking forward to that and to seeing you wherever you are. Maybe you're on the hot farm in Louisiana or cool Houston, Texas, yeah, Mississippi, Oklahoma, New Mexico, Arizona, Minnesota, wherever it is, I'll give greetings at the end and we'll enjoy doing that. As always, it is hot. I decided tonight it was too hot for a tie. I was going to not do the tie tonight. I'm sure you understand. For years I never did the tie at night anyway, so you're good with it. Here we are. We've got an outline. You notice that the outline is well, it's shorter than we've had. The last several we've had have been like over three pages. And this one, well, print is kind of small and there's not a lot of white space on there, but nonetheless, I could have stretched it to a full tube. But that's about as far as we would have gotten on there. We have that. There's a couple of reasons why it's short. I'll give the spiritual reason and then I'll give the other reason. Spiritual reason is I couldn't fit the next portion in every now and then, I do say that, and normally that's the case, but I couldn't fit it in. That was certainly one of the problems there in the time. Allotment and then the second thing was I had the propane fixit guy at the house today and I had to make sure he was doing it right. So that set me a little behind there. Sorry about that. I'm sure you don't mind. Just like Debbie says, we're not wearing a tie either. Are any of you out there wearing a tie tonight? I mean, here you come to our great big electronic table for Bible study. Ought to have a tie on, right? I don't know if any of you have it, but anyway, that's enough ado because I got started late anyway. And an outline available for you. Those of you on Worship High or Randy White Ministries is there below the video and you can look at that and follow along. Or you can go to RWM connect and the Connect site through Randywhiteministries.org. Hey, while you're at Randy White Ministries, why don't you sign up for the retreat, the Branson retreat, September 1 through four. And we will be discussing right division issues and answers and looking forward to that. Tonight, we're going to rightly divide the book of Romans as we pick up where we have left off in Romans chapter what are we? Chapter eleven. I'll get it here. Romans chapter eleven, verses. Really just three verses tonight, 25, 26 and 27. Let's come over here and be reminded where we have been in Romans graphically presented the supplemental. This is page 38. And you see first of all, where nine through eleven fits in. I don't have this slide here, you can get that. But in this third section, the third section of any scripture, f. W. Grant taught me this thing. He died a long time ago. But the third section of any scripture is always going to be a fullness section. A fullness section. The fullness of the premise that is given in the first section. And the second section is either going to be a testimony for the premise or an argument against the premise, whichever it may be. But the third is always a fullness. And so here we come to the fullness of in its fullest way. We come to the fullness of what Paul talked about all the way from the beginning when he said, I am not ashamed of the Gospel. It is the power of God unto salvation. And this gospel we're going to see come to its full fruition tonight in Romans, chapter eleven, verse 26. We'll start with verse 25. But it is this issue of the case fulfilled? He's got the case. He's got the case testified, he's got the case fulfilled. And it has to do with God's work through Israel. Let me say that something that those of you who are right dividers would fully agree with. But if you're dancing with evangelicalism, you might not have heard this. If you're a covenant theologian, you would reject it. But here's what I would have to say. If God does not literally deliver upon his promises to the nation of Israel, then the case has not been fulfilled. God has not fulfilled his word. That is to say, God is a liar if Israel does not get her salvation. And so Paul addresses that need. If there is indeed this new dispensation, this parenthetical age, then God comes in and does it. But covenant theology believes that this is all kind of one and the same, that the church is Israel and therefore God is fulfilling his promises through Israel, but it's not Israel. And I don't know about you, but if I don't know, somebody told me yesterday the lottery was at a billion dollars or something like that. I don't know if anybody won it or whatnot, but I happened to go in the convenience store. They said the lottery is at a billion dollars. The reason they said that is I said, are you busy today? Yeah, the lottery is at a billion dollars. That is to say, people were going in to fork over their money to hope to get that billion dollars. I didn't see anyone dancing through the streets today, so I guess maybe they didn't win, I don't know. But if I won the lottery and somebody else came and took my winnings as the new Randy White, I'd have a legal case against him, right? This is the way it works. So this new Israel kind of stuff doesn't work in any other scene except this make believe theological scene of covenant theology. So then there are those that hold a complete replacement theology, just that God replaced Israel forever and he's not going to do that. Both of those are problematic. The only thing that really works is God is going to fulfill the case through Israel. His work through Israel is going to be fulfilled. So this is nine through eleven, and we looked in nine and ten of Paul's prayer and God's plan for Israel and the dispensational change and beyond. What are we doing now that we got this dispensational change? Where does that leave Israel? And then the current program that is given, there no need for us to go through this closely or strongly. This is page 43 in Romans, graphically presented, and it covers chapter eleven that we've already looked at a little more closely. One through six, a remnant. Seven through ten, Israel blinded today. We'll talk a little bit about their blinding today. Verses eleven through twelve, the big picture. And then we come to the segment that we are in tonight, verses 13 through 24, we will not cover it all. No, I take that back. That's last week, the Gentiles graft in. And we talked last week in 13 through 24, what that meant for the Gentiles to be graft in. And now we come to tonight's lesson on this God's current program and overlap verses 25 through 32, the what and the why. And then there's a doxology at the end. Now, again, we're only going to cover these two segments, these three verses. What a temporary blindness, why a future excuse me, what and what a temporary blindness? A future salvation. That's what we're going to look at God's plan for Israel. The current overlap during this time. What should we know? We should know that there is a temporary blindness, but also there is a future salvation. Now, all of that, my friends, was the introduction. And so let's get right here into the Scripture. And we've got on Biblify right here. And I'm going to make that a little bit bigger for you. And got Young's Literal right over here on this side. I'll make that a little bigger for you, too. And we'll even make this Greek interlinear a little bigger for you. There we go. And we're going to start here with again, verse 25. So we had the grafting in last week, and then Paul says in verse 25, let me add one more thing. Verses 13 through 24, that segment we saw in the outline, verses 13 through 24, I put in blue letters. You know, that in our Romans rightly divided or in our rightly dividing color coding system, we have blue as this is stuff that directly applies to us all. The three verses tonight, 25, 26 and 27, I am color coding them black. They're not for us. These are for Israel. By the way, just in case you have forgotten or are interested in how to get a color coding, one, it does say on the outline what color it is, but two, if you get that supplemental resource romans. Rightly. Divided. It comes with an entire printout of the Book of Romans that has the outline, the general outline embedded in it, and it also has that color coding in it. And so if you're looking at that, you notice that we come to black letters here. This is not for us. This is for Israel. 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 until the fullness of the Gentiles come in. Okay? There's a lot to unpack in that little verse. I would not, brethren, that ye should be ignorant. Now, Paul, a number of times, mostly in the Book of Romans, has this I don't want you to be ignorant, brethren, I want to tell you something. I'm going to reveal something that I know and you need to know. And so we've got this. I think the word brethren, I'm hesitant to say this because someone will only hear part of this and will not completely take care of, or then you'll get in trouble later if you only hear part of this. So hear the whole thing in the book of Romans. I said in the book of Romans. I mean, in the book of Romans. In the Book of Romans. In the Book of Romans. What did I say about Galatians? Nothing. In the book of Romans, brethren, is always going to be those Roman Jews. That's the people he's writing to. Now, don't hear me say that. Whenever Paul uses brethren, it means Jews. I've tried that before. It doesn't work. Saints. Yes, that works, brethren. No, brethren is his audience. It's a term of endearment that he's writing to, and here he happens to be writing to Roman Jews. And you will not find a time that, brethren, is used in the book of Romans where it's not referring directly to his audience of Roman Jews. Now, that's one clue to us that we need to go black because we're not Roman Jews. So I would not, brethren, that ye should be ignorant of this mystery. Let's talk right there about the pronoun. You know, of course, that we believe in be ye persnickety, you and me, and me and you should be persnickety when it comes to pronouns. Pronouns really do matter, and especially pronouns matter in Pauline literature. I don't know that there's any place you could go where they won't matter, but, man, oh, man, oh, man, do they matter in Pauline literature. You won't be a right divider if you skip the pronouns, especially in Paul. So, ye, now, our default from the very beginning, 30 sessions ago, our default was Stated Up Front. Ye, we believe is ye Roman Jews. Now, I think that's who he's talking about here in this particular chapter. Let's go up to Romans chapter. I want to follow the pronouns. Let's go up to Romans. Chapter eleven, verse one. I say then hath God cast away his people? God Forbid. I'm an Israelite of the seed of Abraham, of the tribe of Benjamin. God has not cast his way as people which he foreknew. What? Ye. Not what the scripture saith. Hey, roman Jews. Don't you know what the scripture says? Now, that is one of three times in Romans chapter eleven. We have ye here. There's no Qualifier other Than we Follow The Context from Romans, Chapter One, and we Get All The Way To Romans, Chapter Eleven. And ye has always been the Roman Jew, so we don't need a qualifier here. What ye not know ye not what the scripture saith of Elias? This is something that the Jewish people would know? Of course. And their scriptures. The Jewish scriptures? Now. Let's go down. I think it's in probably about verse 13. Let's see if I'm right on. Yes, for I speak to you, gentiles. Now, we talked about this when we were there last week, but I speak to you. But he qualifies. It gentiles. You gentiles again. You can go back to session 30. This is session 31. And see a little bit more about this. But this fits perfectly with what we've been saying all along. What we said all along. Is that Ye or you? Is the second person plural? And it's always a reference to Roman Jews unless the context tells us otherwise. Here. It's not the context that tell us otherwise. It's the words that tell us otherwise. And so Paul is talking about an overlap. And talking about an overlap. It just so happens that he needs to talk to the gentiles. And so he's been talking to the Jews. Hey, Jews, Roman Jews. Don't you know that? And he fills them in on all the things in verses one through twelve that they need to know and then he says, hey, but wait a minute. I'm talking about an overlap. So I now speak to you gentiles. He shifts right here and he tells us he shifts. I speak to you, Gentiles. And he magnifies his office. And whatnot that? We look through there. Now, that is the second of three uses of the second person plural ye or you. And of course, we know where the third one is. It's down in verse 25 that we've been to So verse two, you Roman Jews. Verse 13. You gentiles. Let me qualify it. Verse. Verse 25. He goes back to you, brethren. But between verses 13 and 25, he has not used you at all. Except right here. We noted this last week, and I didn't go back to the notes. I probably should have to see exactly what we said last week. I kind of slept since then and forgot. But we did note, I know, last week that there was his oddity I speak to you Gentiles. And then let's get down to the next time we have he talks about them. Let's get down to a second person rather than a third person. Again, this is all third person talking about them. Verse, verse 17. Thou, if some of the branches be broken off, and thou being a wild olive tree, were graft in among them, and boast not against the branches, but if thou boast, thou bearest not the root, but the root bearest thee. Thou will say then the branches were broke off that I might be grafted in well because of unbelief they were broken off. And thou standest by faith, be not high minded, but fear. If God spared not the natural branches, take heed, lest he also spare not thee. Behold therefore the goodness and severity of God on them which fell severity but toward thee the goodness. If thou continue in this goodness, otherwise thou shalt also be cut off. And they goes in in verse 24, but in verse 23 and verse 24, if thou weret cut off and he speaks through some of these things until we get to verse 25, where suddenly we're back to ye, I would not, brethren, that ye. If you analyze this linguistically, there really is a pretty clear division, verses one through twelve, verses 13 through 24, and verses 25 and onward. Now, I did not divide that. If you look back to those graphics we were looking at a moment ago, I didn't divide it according to the pronouns. But as I go back and look at the pronouns, the pronouns are exactly in those sections. What happens is Paul says, now I want to speak to you Gentiles, but when he's talking to Gentiles, it is an individual message. And so he naturally shifts into the individual pronoun in verses 13 through 24, because there's not a Gentile nation and there's not a collective responsibility or a collective salvation that is given in the age of grace for the apostleship of Paul. It is completely an individual thing. As you remember again from our poster, you've got the National Gospel, you've got the individual Gospel. So this just sort of jumped off the page to me as I was studying this, that even when Paul is using here in chapter eleven, when he's talking about the National Gospel, he uses the plural pronouns. When he's talking about the individual Gospel, he uses the individual pronouns. And just sort of is one of those little tiny things to confirm what we've been saying all along. And I like when something confirms what we've been saying all along. So now he switches for I would not, brethren, I'm switching audience. I want you to know I would not, brethren, that ye now I'm going to speak in the plural because I need to speak to the nation again and so he wants the nation of Israel to know something. Now, I would not, brethren, that ye should be ignorant of this mystery, okay? I want you to be careful not to take every time Paul talks about mystery to be necessarily the Pauline mystery. You could argue that this is part of the Pauline mystery but this is certainly not the heart of the Pauline mystery. The heart of the Pauline mystery know Christ in you the hope of glory. It is that we are able to come by grace through faith, not of yourselves, lest anyone should boast and outside of the law of Moses. That's the heart of it. But there's certainly more to it. But you could almost argue this is a different mystery altogether that Paul here is revealing. So I don't want you to be ignorant of this mystery. And if you were ignorant, of course you would be wise in your own conceits. That is, you'd think too highly of yourself and I don't want you Roman Jews to think too highly of yourselves. And here then, he shares the first part of the mystery that blindness in part is happened to Israel. So Israel was once the work of God, israel rejected the Lord and he has now given them a blindness it's given to Israel. I don't want you Roman Jews to be conceited know well, because I see all, know I'm much better than they well, no, the reason they don't see it is because a blindness has been given to them. There's no need for conceit here. So a blindness in part has happened to Israel. Now, I want you to understand in part excuse me there, see if I can get that close enough a blindness in part the word there is meros and Meroth is not the word that would be used to say some of it, not all of it. You have a puzzle and we only really have one kind of one word part. Even then, I guess we could narrow down on it. I'll show you. But if you got a puzzle, you pull one, say oh, this is part of the puzzle, that is not the word. If in Greek you were saying that you would use the word tines tines TNEs is a let's go ahead like we would in English, even in a puzzle we would say a piece. This is a piece, that is it's one piece out of a thousand pieces, whatever it may be, it's a piece. So it doesn't say blindness has happened to pieces of Israel. That is, this is not a Calvinistic thing about salvation of certain Jews over the damnation of other Jews. The word meros that's used here, not tinas, but meros, not one part of the whole. But the word meros is there is a boundary. You would use it for any kind of term that you would be speaking of in terms of a country and you come to the edge of the you get to the meros. But you wouldn't only use it in terms of a physical boundary. That's the most obvious sense of the word. But you would also use it in terms of, I don't know, boundaries a teacher might set in the school classroom. We don't chew gum. We don't talk in class. We don't pass notes, whatever. These are the boundaries. You don't go beyond these boundaries. Okay, now, how is that significant that it's not talking about the peace? If it was talking about the peace, then it would say, there are some pieces of Israel, individual pieces that are not blind, but the rest of the pieces are blind, but that is not what it says. What it says is there is a blindness that has happened to Israel, but this blindness has a border. That is to say, there is a time when this blindness is going to go away. That is to say, this blindness that has happened to Israel is not forever. It is not permanent. It has a horizon. It has an ending point. Now, you might be, you know, the ball headed preacher from New Mexico just doesn't like Calvinism, and so that's why he's telling know this. But I'm not so sure I buy it. Well, context also helps. Not only does the word itself say boundary, but the context, until there's a blindness, temporary blindness, a blindness with borders that has happened to Israel, until it's going to go away, until that's a dispensational word right there. I like the word until, by the way, until the fullness of the gentiles become in. Okay? This word for fullness is right here, if you want to look at it. It says Play Roma. Playroma. There's a lot of playro words in the scripture. Things like the scripture was fulfilled that said to fulfill something or fill it up to bring it all the way to its border. You might say, our trip, if you're going to Branson, Missouri, on September the first, you're traveling along, and you arrive in Branson, and you say, boy, we've made the full trip. Got the whole thing. It is playroma. It's filled in now. It is used of time. It is used of space. It is not used of quantity. If you go down and you buy a dozen donuts, and the person at the counter begins to count 1234-5678, 910, eleven, you would not say, hey, I want the play roma. No. Again, just like Tinas, there's a different word that would be used to talk about, I want the full quantity. I want the fullness of it. Now, if you ate the doughnut, and immediately when you tasted it, you said, oh, they forgot something in the recipe. This does not sweet. It doesn't have any sugar in it, then it is not a full donut. The fullness of the doughnut is all the essence of the doughnut, if you will. It's everything in it. So some different words. So twice here you've got a choice of words where other words could have been given, where Paul could have said, but he did not. He could have said, there is a blindness that has happened to particular parts of Israel, and that blindness is going to remain until the full count of the elect Gentiles come in. He could have said that grammar will allow him to say that, but that's not what this grammar says. And if anyone takes this in that Calvinistic kind of sense, they're either doing isegesis or they're not doing their homework. One, I'm not sure which one it is. It might just be repeating someone. There is really nothing Calvinistic about this. This is about the state that the Jews are in right then and there. So Israel as the nation, he's speaking of the nation nationally, Israel is blinded. That's going to go away someday. It's going to go away when the fullness of the Gentiles become in. Okay, you remember in the Gospel of Luke, jesus talked about the times of the Gentiles. And you can remember in other passages, like in the birth of Jesus in reference to the birth of Jesus. In Galatians, chapter four, verse four, it says, and in the fullness of time, God sent forth his Son. That's the word pleroma fullness in the fullness of time. So I think that you'd be hard pressed to come up with any other argument than the fullness of the Gentiles is the fullness of the times of the Gentiles. The time of the Gentiles has come to a close. Now, you know that if you put Daniel together and you put Luke together and you put the Revelation together, these are the days of the Gentiles. We're definitely living in the times of the Gentiles, but someday the times of the Gentiles is going to come in. It's going to be done. And when it is done, the blindness that has borders has happened to Israel. You can guess what's going to happen. It is going to go away. And I would say that when God begins to start the clock again and begins to count time for Israel, the fullness of the Gentiles is done. And this matters for Israel now. And Israel, the scales are going to fall off. Saul of Tarsus was a little bit of a type of this. They're going to have their Damascus road experience, if you will, and they are going to hear the Lord say, israel, Israel, why persecutest thou me? And they will lose that blindness and come to full sight and do just like Saul did, be baptized and begin to walk in the ways of the kingdom. Now, that verse 25 is really part of the mystery. I don't want you to be ignorant of the mystery. What's the mystery? Part one, there's a blindness that's happened to Israel. Part two, it ends when the fullness of the Gentiles become in. And then we come to verse 26, some quite contentious words or disturbing words or well argued words, shall we say, and so all Israel shall be saved. Now, this has become, of course, a difficulty and a challenge because it kind of looks like every individual Jew is going to be saved, saved. And there's a sense in which that's right, but there's a bigger sense in which that's not right. And I think even in Romans 910 and eleven, we have seen that sense. For example, do you remember back to Romans chapter nine, as Paul desires the salvation of his people and he says, has God's word failed because Israel has not come to him, israel has rejected him. Has God's word failed? And he said, no, not at all. And he says, for not all of Israel is Israel. Okay? So in his own arguments, he is arguing in the context of 910 and eleven. And I don't know anybody would argue that's not the broad context that we've got here. He is arguing, he has been arguing that every single Gentile is not going to be saved. When you get into chapter ten, remember, he talked about Israel strives for it but didn't get it, but the election got it. Now the election is the Israel that's going to be saved. The election is the chosen generation that are going to be AMI rather than lo AMI, my people rather than not my people. And so there is going to be a totality of the nation that is going to be saved. They're going to be saved when we should not expect some great revival in Israel to take place in our day or in the day of grace. This is not going to happen until the fullness of the Gentiles become in. This is all going to be over. This is all going to be done by the time that that happens and then all Israel will be saved. Now, even at that point would we look at it and say that every single Jew is going to be saved. I think if we did that, we would run into a problem. In Matthew chapter 25, you remember, which is often called the judgment of the nations, but it's really the judgment of Israel gathered from the nations, and there are the sheep and there are the goats. I think that the entire group, and we've talked about this some before, and I have a minority view on this compared to the rest of Christianity, that and a number of things. But nonetheless, I think everybody in that Matthew chapter 25, judgment are Jews, and some of them go away into eternal destruction. And some hear the words, well done, good and faithful servant, enter into the kingdom that has been prepared for you from the foundation of the world. And so every single individual Jew is going to be saved. I think that is really an impossible argument to build when you take the whole of. Scripture, if this was all you had in the Bible, all Israel shall be saved, or if it was all you had about the salvation of Israel, I guess you'd have to take that. But we know that we're talking Israel collectively, the real Israel that God is going to save at the end of time. Now, this is part of this mystery. I don't want you to be ignorant of the mystery. Part one, there's a blindness with borders. Part two, it ends when the fullness of Gentiles comes in. Part three, this is when all Israel is going to be saved. Now, I think that this aligns with One Corinthians, chapter 50, verses 50 through 52. All Israel will be saved. Let's go to One Corinthians 15, verse 50, which is a verse of Scripture that is not typically connected to this. I think if you look in your cross references, they're never going to cross references these two Scriptures. And I think the reason is we take we every dispensationalist, I guess, except me and you, we take One Corinthians chapter 15, verses 50 through 52 to be about the Rapture. Well, if they're about the Rapture, then we wouldn't associate them with this. But let's go to One Corinthians, chapter 15, verse 50. Now this I say, brethren, flesh and blood cannot inherit the kingdom of God. That's a Jewish thing. Neither doth corruption inherit incorruption. Behold, I show you a mystery. This is sounding familiar, isn't it? Hey, brethren, I want you to know something. I'm showing you a mystery. In Romans, he said, Let me show you a mystery. There's a partial blindness. There's a problem to deal with, but that blindness is going to go away. And there will come the day when all Israel shall be saved. Here he says, I show you a mystery. We were having a hard time getting the kingdom, but I show you a mystery. We shall not all sleep, but what? We shall all be changed. How many? All. I think it does come, that remnant of Israel, the elect generation, the elect nation of Israel, all will be changed. Changed to what? Changed to inherit the kingdom. And it'll happen in a moment in the twinkling of eye, the last trump, as he says there. And so all of Israel is going to be changed. All of Israel is going to be saved. Let's get back here to Romans, chapter eleven, verse 26, and all Israel shall be saved. He tells us when this is going to happen. When? When the fullness of the Gentiles come in, which align then again with One Corinthians, chapter 15. When is this going to happen? It is going to happen at the end, the last trump. All of Israel will be saved. All of Israel will be changed. And brings that to bear. By the way, Jesus also said something like this in the 18th chapter. I believe it's the 18th chapter of John. Jesus said, the Father gives them to me, and I will lose nothing. I'm not going to lose any of it. Isn't I'm not going to lose any of it. Kind of the same thing as saying all Israel shall be saved. The Lord is going to resurrect Israel. All of the electionation of Israel in a totality is going to be changed. They're going to be saved. Now, what does that mean for the individual Jew that you know today? Means they need to accept the Lord Jesus, the gift that God is offering through the Lord Jesus, the Pauline Gospel, because there is no guarantee that they are going to be saved. Right now, they're in a blindness, a blindness as it relates to the Messiah, to the kingdom. That blindness will go away someday. And though I would work on it with an individual Jew, I doubt nationally you could ever crack the code that would open up their blindness. You're not going to be able to share this one thing, and all of a sudden, all the Jews are going to say, oh, my goodness. Oh, you're exactly right. Why hadn't anyone shared this before? All of the evidence is there, but when you're blind, you can't see it. And there will come the time at the end of the times of the Gentiles, when all Israel shall be saved. Then he begins to give a quote, isaiah 56, I believe it is maybe wrong on that chapter, but Isaiah 59 excuse me, verses 20 through 21 that he begins to quote, and he goes here, as it is written in the book of Isaiah, there shall come out of Zion that's just the Greek spelling there. There shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob. Okay, the prophecy was always the deliverer. Who. This is Jewish theology, because this is from Isaiah. It's Jewish theology to today. They expect that a Messiah is going to come out of Zion and he is going to turn away ungodliness from Jacob, that is from Israel. Messiah is going to change them. In a moment, in the twinkling of an eye, they're all going to be changed. There's going to be something new here. The blindness is going to go away. When shall come the deliverer? And again, we have a timing issue on when all this is going to happen. So the deliverer will come, he shall turn away ungodliness from Jacob. And then he says in verse 27, for this is my covenant. This is my covenant. This continues quoting Isaiah, this is my covenant unto them, them is not us. We're not under this covenant. And I think early on in this series we're doing right now, unlearn it. I think we had a sermon about unlearning the new covenant. We're not there. New covenant is not ours. We're not covenant people. We're not under a covenant. And I suspect if you went down to the local evangelical church, the one down there in the corner and you ask the know, tell me about the new covenant. Oh, this is the wonderful thing that God promised to do and finally did in the cross of Jesus Christ, and he has put us under his blood and our sins are forgiven unto Him and we're saved by grace. It might even be a little Pauline, except that they would put us under the new covenant, which is replacement theology. I made a covenant unto them, and this is my covenant. What is the covenant? That he is going to come to Israel and he is going to save them, all of them. He is going to make a new nation out of them. He is going to really make them something that is really brand new. We could of course look at the new covenant in Jeremiah chapter 31, verses 31 through 34. Let's go ahead and just do it quickly. Jeremiah 31 31 behold, the days cometh. Say of the Lord that I will make a new covenant with the house of Israel with the house of Judah? Not according to the covenant I made with their fathers and the day that I took them by the hand to bring them out of the land of Egypt, which my covenant they break, although I was the husband unto them, saith the Lord, this shall be the covenant that I will make with the house of Israel. After those days, saith the Lord, I will put my law in their inward parts, I will write it in their hearts. I will be their God, and they shall be my people. They shall teach no more every man his neighbor and every man his brother, saying, know the Lord, they shall all know me, from the least of them to the greatest of them. This sounds an awful lot like what Paul is talking about. All Israel will be saved. When? When you get in the new covenant, then all Israel will be saved, all of them, unto the least of them, from the least to the greatest, saith the Lord. I will forgive their iniquity and will remember their sin no more. That's what Isaiah said. And of course Paul quotes Isaiah. We could go to Ezekiel chapter 36, verses 25 through 27 and maybe there we go, ezekiel 36, verse 25 then. Would anyone like to guess when then is? Even without reading the context, we've done enough. Now you're probably saying, I bet this happens when a deliverer comes out of Zion. I bet this happens in the moment, in the twinkling of an eye. I bet this happens at the last trump. I bet this happens after the times of the Gentiles. Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, from all your idols. I will cleanse you a new heart, I will give you a new spirit, I will put within you, and I will take away the stony heart out of your flesh. You could almost say, I will take away the blindness. Just different words, isn't it? As a matter of fact, I didn't check. We could go back and check it, but the first word for blindness in chapter eleven that we looked at last week, the word actually has to do with a hardness. Okay. I'll take away your stony heart out of your flesh, I will give you a heart of flesh. I will put my spirit within you and cause you to walk in my statutes, and ye shall keep my judgments and do them, and ye shall dwell in the land that I gave your fathers, ye shall be my people, and I will be your God. I will save you from all your uncleanness. I will call for the corn and will increase it, and lay no famine upon you and multiply the fruit of the tree. And it goes on to speak of the blessings of that day. Now those ezekiel 36 is about the new covenant. Isaiah 39 is about the new covenant. Jeremiah 31 is about the new covenant. And we come again to Romans chapter eleven, and verses 26 and 27, all Israel will be saved. As it is written, there shall come out of Zion, of delivered to turn away the ungodliness from Jacob. For this is my covenant, that's what I promised to do. This is my covenant unto them, Israel, when I shall take away their sins. That in a sense is the definition of all Israel will be saved. I'm sure even as we read in Ezekiel and these other passages that there's a number of things that you could add in there. But at the heart of it all, Israel is saved when God comes to take away their sins. Which tells me that this does not happen in the age of grace, because right now, in the age of grace, one, it's for individuals, and two, God is not counting their trespasses against them. But the age of grace doesn't go on forever, which is why we want to be evangelistic, why we want to tell others about this blessing that they've got right there. Now, next week we will begin in verse 28, which let's get back here. Verses 28 through 32 will be the why. What is God doing right now? He's doing a temporary blindness. He is going to give them a future salvation. Why is he going to do that? We'll get into next week 28 through 32 that God might save all. We'll put that together and then he gives this wonderful doxology as he celebrates the mystery in verses 33 through 36 that we'll have fun with and maybe get into next week. And then we come to a completely new segment of the book of Romans beginning in chapter twelve, and we'll continue on with Romans, rightly divided and verse by verse. That's been our Bible study tonight. And how about that? I told you we might finish just a little bit early. Not much. Let me have a book. I want to give an announcement on our website. David Houghton, David Van Houten, Montague, Michigan he's a listener of ours and he happens to be an ultra Dispensationalist, one of those Acts 28 guys I'm mid acts. But David wrote and sent me a manuscript and I said, let's print that. Let's do it. We did this through, by the way, our Trust House Publishers. Trust House Publishers is when we have good books of some good stuff, but we just don't have the time or the staff to get it all edited like we would want in Dispensational Publishing. And we can sort of take something and there it is and put it out ready to go. So this is under Trust House, but you get it@dispensationalpublishing.com and it is called Acts 28 Dispensationalism Explained. As you can see, it's not a very big book. It's got 60 pages in it. And in these pages there are 13 chapters. But chapter twelve is some conclusions. And chapter 13 is a Q and A about one body. The Gentile body created the Jews and the Gentiles united under a Gentile body. The Gospel of grace was a mystery until God revealed it to Paul. The two bodies, two bodies become one. The future salvation. And some good stuff in there. Now, what you'll find is you agree with a bunch of this and it'll strengthen your mid Acts theology even. But you'll also find that it will give you a fresh perspective on Acts 28 theology. I learned some things reading this. Oh, I didn't know that. And it helped me understand how you can take the Pauline mystery, which to me is clearly seen prior to Acts 28. Now, let me say this differently, because that wouldn't agree with the way he said it. You take Gentiles in the work of God being saved prior to Acts 28. They are definitely there, right? Like for example, the Philippian jailer. So how in the world do you support an Acts 28 position? And yet some good brains have supported an Acts 28 position. Again, I don't accept it, but some good brains have done it well. They help me to understand how they do that, what's their interpretive model? And I think learning other interpretive models is helpful there. So I think the book is $9.95. Hey, while I'm advertising books here, we also got this new book by Stephen T. Reed. You may know Stephen's dad, who is David Reed pastor in Columbus, Ohio. Stephen is only 18 years old. He just graduated from high school. How many of you wrote a book as a graduation gift to yourself? He was challenged on some things as it relates to the King James Bible, and he wanted to defend his belief on the King James Bible. And he did it. This is definitely from the perspective that says the King James Bible is the Bible for the English speaking world. That may not be your perspective, but, hey, once again, he really gives some good argument from that perspective. You could take these two books and say, hey, maybe I want to learn something that's not my perspective, but I want to see where they're coming from. David. Benhouten. Stephen. Tyndale reed. And you can get that. I don't know. I think Steven's book is 1295 or something like that. And if nothing else, it'll encourage an 18 year old to say, hey, I should keep on writing. Where is God's word today? Is the name of Stephen's book, which is a great question, isn't it? Where is god's word today? That's a question that evangelicalism needs to answer. And acts 28 dispensationalism explained again, um, broadens our thinking, if nothing else. I I kind of like what I just happened to look and see what Chuck said right here. Maybe I should have left that anonymous, but nonetheless said, I wish Randy would put a star beside the title of the books which he sells, which do not align completely with our theology. Down at the bottom of the page, randy could drop a few lines explaining where the book differs from us. It would help the beginner and lessen some confusion. You know, I really kind of agree with you. I've been trying to figure out how to do that because at dispensational publishing, we do have a broad spectrum of dispensationalism in there. And some of the books just like, no, I don't agree with that. It fits certainly within dispensationalism, but I don't agree with that. And one of the things that I'm working on and I've got to go back through and do it, there's some tags in there, and I am beginning to put a tag called right division on those books that you might like. Now, I just barely started doing this, so you're not going to find that much. Maybe Madison could help me. You know which books are good? Stick a right division tag on there. I'll show you how. And that'll be our secret between me and you get the right division. Well, well, let me say hello to Neil in vulcan, Alberta, Canada. First in the room tonight. Glad you're with us, Neil. Up in vulcan. We've got the binners in inkerman, Pennsylvania, dr. Mike lorna. Hope you're both doing well. Marilyn and Roger up in Wabashaw, Minnesota. I can't wait to go to Wabashaw someday just because I say it every week and I need to do that. And let's see, our good friend Everett says good evening to all. You right dividing students of the Taos theological seminary from a warm 99 degree sholo, Arizona. When you think of Arizona, you all think, like, of 120 degrees, right? But sholo's altitude, as sholo is in the mountain, sholo is not supposed to be 99 degrees. So I'm sorry it's 99 degrees there. But he does say as here only 15% humidity. That does really help other than we'd like it to rain, right? Yeah. It's hot here, too. You know the problem? I don't know if it's like this in Sholo in Taos, almost nobody has air conditioning. Businesses have air conditioning. Some of them. The church does not have air conditioning because there's so little time you actually need it. But this is one of those times. Debbie and Crystal Springs, Mississippi, which is paradise as well. They don't need air conditioning. They have no bugs. Everything is beautiful. Never has heard a discouraging word. Crystal Springs, Mississippi. At least at Debbie and Darryl's house. And 52 degrees up in Vulcan, Alberta. Well, so that's sleeping weather. Yeah. That's the nice thing. About 15% humidity. At least it cools off in the dark. Good to see Crystal Springs and Bev and John. Oh, soggy, Wisconsin. How about I got two Wisconsinites here over in St. Croix county, which I think is on the side of the state from Y'all Roberts. Soggy, Wisconsin, two inches of rain in four and a half hours. That's nice. Cypress, Texas, is hot. I know. Talk to my parents. They're down in that neighborhood. Mack County, Kansas. Daryl and Lisa. Glad you're here. Jack and Teresa in hot Houston. Thanks for being here. Chuck in Weatherford, Oklahoma. Oh, thanks, Teresa. Back in hot Houston. A lot of this Roman study has been like the Unlearned series is doing on. I'm finally, finally getting to where I think I'm putting Romans together and got the Ozarks here. What is it? I always forget when I get here. Buffalo river. Buffalo. Something in Arkansas. Welcome Edith. Edith is not wearing a tie tonight, ladies and gentlemen, from West Plains, Missouri good to see you. Not supposed to read all the comments. Jody and Rich. Pensacola, Florida. Good to see you. Did I see the other day the water in the Gulf of was it the Gulf of Mexico or the Atlantic or something down there was 100 degrees. The ocean water, 100 degrees. I don't know what it is in Pensacola. Wow. Piedmont, south Carolina. Good to see you, Jim. Even if you did come in the room late, we were watching just so we could tell everybody. Montana. Oh, congratulations. Tara and Brett finalized the adoption Friday of last week. Beautiful little Cheyenne, who's, what, three or two? For some reason, I want to say three, but then I'm thinking two years old. But congratulations on finalizing that adoption. That is very exciting. From up in Montana, and she is a beautiful girl. Scott, nice to see you. Down in the hill country of Texas. Thank you very much. Lisa in carbondale parents. Carbondale parents. Carbondale, Colorado. I was reading and talking at the same time. Carbondale, Colorado. Lisa says my parents, Ed and Nancy and Forest say hi. They're out and about exploring the San Juan Mountains. Well, at least they're in religious mountains. St. John, San Juan, just in case you didn't know. Those are the mountains on the western side of Colorado. Alex Born. Good for them. Kurt and Brenda, good to see you. Up in Wasall, Wisconsin. All our Wasall friends. Hope you're doing well. Winston Salem, North Carolina. Good to see you. Esteban Verde. Stephen Green. Glad you're here. Cliff Matthews. Nice to see you as well. And, oh, it says well, I'm not sure if I'm reading right. It says out of sync. I hope the voice wasn't out of sync again. Shirley in 101 Degree Ridge Crest, California. Ouch. Not good at all. Gerard, good to see you. What's the weather like in the Netherlands tonight? Miguel, good to see you. Down in San Juan, we're going to meet Miguel face to face, ladies and gentlemen, in Branson. I hope you'll come and join us just to meet Miguel. If nothing else, that'll be a blessing. We've got oh, Ed and Nancy, your daughter already told on you. She already said you were out playing. And here they come in at the last minute. Ed and Nancy from Lake City, Colorado, as if you've been watching the whole Bible study. We know better than this. Ed and Nancy, we know because your daughter ratted you out. Lake City is a beautiful place in Colorado. If y'all ever want a good place to go in Colorado, try Lake City. It really is nice. Okay. I think that I may have gotten all of you every now and then. I missed some of those. My apologies if I did miss you. Very glad you're here and look forward to Sunday. We started a series on Samson. We'll pick that up again at 09:45. A.m.. You've only missed one verse of our study of Samson. It was a little bit of background material and carried that out, and then we'll have more unlearn it. Oh, I miss Nicholas. Good to see you. Who says no sync issues here? Good. Okay. I'm glad that it wasn't a good thing. Oh, yeah. Miguel, glad to see you. Glad to see all of you. Thanks very much. Dry weather in the Netherlands with nice temperatures. Will be there by noon tomorrow. Enjoy, Gerard. Thanks each one of you for being with us. Let me lead us in a word of prayer. Heavenly Father, most grateful for these just three verses that we studied tonight. So much in them, so much encouragement in them, and so much insight prophecy in them of the future when all Israel will be saved and every one of the promises of God will be fulfilled, when the blindness of Israel will come to its borders, will be done away. We pray that in this age of grace, we would be faithful in studying the Word, in rightly dividing the Word, in proclaiming the Word, and that we would be faithful just in being honorable to you. We ask this in Jesus name. Amen. We'll be back for Ask the Theologian tomorrow. Look forward to seeing you next week. I will be all of the teaching broadcasts twice on Sunday, once on Wednesday, once on Thursday. But next week we will not have Ask the Theologian due to my grandkids coming in town. But I'll be here with you next Thursday night and next Wednesday night and both times Sunday. And that'll be always a blessing to open up the word again. Thanks for being with us. Randywhiteministries.org. Tremendous to see you. We'll see you soon.