Brother, I respectfully ask, where do you get that info? All the elect, whether Jew or gentile, are part of the church. The church did not, nor does it ever take over for the Jews. The church is the Israel of God.
The verse that mentions the "true Israel of God" is not speaking of the church. There are two distinct groups separated by the word AND. Those who hear what Paul is saying and does it, AND the true Israel of God. The true Israel of God are those Jews who are BOTH physical descendants of Abraham (Israel), AND spiritual descendants of Abraham through Isaac. (the TRUE Israel of God). There are those of Israel who are not of Israel. They are not the true Israel of God. Only those of Israel who are of Israel are the true Israel of God. The elect remnant of Israel. The statement you make above, the church is the Israel of God is what speaks to replacement theology.
I know some Dispensationalists claim that because there has been a partial hardening that happened to Israel, we Amillennialists claim the church as a replacement, but Amils did not come up with that; that's a strawman from the Dispensationalists. But this hardening is speaking of the non-elect Jews rejecting Jesus; it never speaks of the elect Jews.
That is NOT what the hardening is speaking of. You should read the passage again:
"13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14 if by any means I may provoke to emulation them which are my flesh, and might save some of them. 15
For if the casting away of them be the reconciling of the world,
what shall the receiving of them be,
but life from the dead? 16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.
Here is the framing of the logical argument:
17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18 boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well;
because of unbelief they were broken off, and thou standest by faith.
Be not highminded, but fear: 21
for if God spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the
goodness and severity of God:
on them which fell, severity; but
toward thee, goodness,
if thou continue in his goodness: otherwise thou also shalt be cut off.
And now the important part:
23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in
again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into
their own olive tree?"
And then comes your verse:
25 For I do not want you, brothers and sisters, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved; just as it is written:
Make note of the first word... FOR. That word means that what follows is connected to what came before. So Paul tells the Gentiles the mystery, that God will reattach the Jews, the cut off branches, to the tree when they go from unbelief to belief. That is the mystery that Paul wants the Gentiles not to be ignorant of. Hence his whole bit on not being wise in your own estimation, as you seem to be exercising wisdom in your own estimation.
Paul says that the unbelief which is visualized in the partial blindness/hardening of Israel in that, while seeing the truth, the aren't "seeing the truth", thus lost in unbelieve, this condition will only remain until the fulness of the Gentiles comes in. Once the fulness of the Gentiles comes in, this blindness/hardeness that represents the unbelief of the Jews, will be lifted, and they will believe. As such, they will be reattached to the tree. This is what Paul is saying above.
So the argument has the premise of Jews cut off from the tree for disbelief (not all of these branches are cut off, just those in unbelief), these Jews who are cut off are under partial blindness/hardness UNTIL (so this partial blindness/hardness will end) the fulness of the Gentiles comes in. When the fulness of the Gentiles comes in, the unbelief visualized by the partial blindness/hardness will be removed and the branches will be reattached to the tree.
Understand, I believe that it is the end of the age, and all the destruction at the end of Daniel 9 happens at the end of the times of the Gentiles as visualized by the Messianic Kingdom coming in at the end of Daniel 2. So only the 1/3rd of Israel mentioned by Zechariah, those who will be saved in the end, are alive when the fulness of the Gentiles comes in, and the times of the Gentiles comes to an end. So, only the elect remnant of Israel will still be alive, and they all shall be saved.
Paul does not say, then after this (partial hardening), all Israel shall be saved. When Paul says, "all Israel will be saved," there is nothing to prove Paul is looking to the end of the age, but instead looking at the whole gospel age, which is from Christ's first and Second coming. Scripture also shows Paul sees and elect Israel (A Remnant) throughout the gospel age.
Actually, even in what you posted, it says "and so" all Israel will be saved. That is a statement of conclusion. That is a statement of finality. That is a statement that comes at the end oof the timeline, so it is at the end of the age. There is NOTHING in the passage that gives any idea that Paul is looking at the whole gospel age. Paul is speaking of finality when he says AND SO all Israel will be saved.
" 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from
Jacob: 27 for this is my covenant unto
them, when I shall take away
their sins. "
God is being specific in HIs prophecy, as written here by Paul. God is clear He is speaking solely of Israel, and even mentions a covenant, of which only Jews have covenants. This covenatn is with the Jews, and speaks specifically of the Jews. I don't believe Paul is saying only Jews are saved. He is again defining the argument he made, showing that when he says all Israel will be saved, that that is exactly what he means. Specifically Israel, and specifically at that time, the end of the age. He further defines by saying:
" 28 As
concerning the gospel,
they are enemies for your sakes:
but as touching the election,
they are beloved for the fathers’ sakes. 29
For the gifts and calling of God are without repentance. 30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 even so have these also now not believed, that through your mercy they also may obtain mercy. 32 For God hath concluded them all in unbelief, that he might have mercy upon all."
Israel rejected the Messiah, but God had purpose for it. They are enemies for the sake of the Gentiles. When they rejected, God sent the gospel to the Gentiles, thus the Gentiles profitted when Israel rejected the Messiah. As such, the rejection of Israel was the profit of the whole world, as Paul said earlier. However, Israel was the elect nation of God, so they are beloved of God. Why? Because God chose them? No. See the word FOR in 29? What is written there is affects the previous. God's gifts and calling were to the forefathers, so God considers Israel beloved for the sake of the forefathers. Hence God did not reject Israel when Israel rejected God. Verse 30 wraps it up. The Gentiles did not believe God, but received mercy because Israel rejected in unbelief, and solely because Israel rejected in unbelief. Israel became like the Gentiles in unbelief, that in the Gentiles belief and the mercy they received, Israel may obtain mercy, which means, Israel will turn and believe. For God has concluded them all in unbelief (Jews and Gentiles), that he might have mercy upon all (Jews and Gentiles.)
Why do you believe God will not have mercy on Israel?
