Discover the secret key to world revival Israel is re-awakening. There is a transformation and Reconnection happening in the family of God between believing Jews and Gentiles in The One New Man. This comprehensive study unpacks The Reconnection message to awaken and inspire you to embrace this vital key to God's plans in the last days. This book will help you: * Receive clear understanding of the role you can play * Learn the issues that have kept us apart and held back this unity * Move into strategic intercession inspired by the Holy Spirit Will you be part of this end-time revelation? Romans 911 has end time consequences for us all!

A comparison of three major views on the relationship between Israel and the church The relationship between Israel and the church is a longstanding debate in Christian theology, and Romans 9–11 are the most important chapters for understanding it. How one interprets these chapters determines how one understands biblical theology, how the New Testament uses the Old Testament, and how the old and new covenants are related. To help readers draw their own conclusion, four leading scholars on this issue present a case for their viewpoint, followed by a response and critique from the others. Michael Vlach argues for a future mass conversion and a role for ethnic Israel in the church. Fred Zaspel and Jim Hamilton present a case for a future mass conversion that does not include a role for ethnic Israel. And Benjamin Merkle contends that Romans 9–11 promises neither a future mass conversion nor a role for ethnic Israel. General editor Andrew David Naselli helpfully sets the debate in its larger biblical-theological context in the introduction, while Jared Compton provides a useful summary of the views and interactions at the end of the volume.

With a scholar's mind and a pastor's heart, Tom Wright walks you through Romans in this guide designed especially with everyday readers in mind. Perfect for group use or daily personal reflection, this study uses the popular inductive method combined with Wright's thoughtful insights to bring contemporary application of Scripture to life.

All my books can be read online for free at wayneodonnell.com. Mt. 10:8, “Freely you have received, freely give.” This booklet is included in and comprises of one section of my book “Predestination is to Glory not to Faith: Anti-Calvinism & Reformed Theology; Pro-Certainty of Sanctification & Glorification; In Romans 8, Romans 9, & John 6." As in Romans 8, we were predestined to glorification, not to faith or unbelief; so in Romans 9, Israel was predestined to glorification, not to faith or unbelief. The best way to demonstrate this is by Paul’s examples of the adversaries Pharaoh and Moses. Despite the unscriptural claims of Calvinists, Pharaoh wasn’t hardened about believing in God or the gospel. Over and over the scripture makes it clear that God hardened Pharaoh’s heart about not letting his people go. “I will harden his heart, so that he will not let the people go,” Ex. 4:21. See also Ex. 7:14; 8:32; 9:7; 10:20, 27; 11:10, etc. And God didn’t harden Pharaoh’s heart so that he would go to hell, but so that once Pharaoh had made his decision not to let Israel go, he wouldn’t give in too soon due to weakness or aversion to pain, so that God could complete all ten plagues and destroy the mightiest army in the world of that time in the sea, so that all the world would hear of it. “I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt, ... so that I can lay my hand on Egypt, and bring forth my armies, and my people the children of Israel, out of the land of Egypt by great judgments,” Ex. 7:3-4. See also Ex. 10:1-2, 7; 9:1; 14:4, 17. And in our passage, “Even for this same purpose I have raised you [an unbeliever] up [to be Pharaoh], so that I could show my power in you, and so that my name would be declared throughout all the earth,” Rm. 9:17. In contrast to Pharaoh, Moses accomplished something that wasn’t predestined at all, through his free-will choice. When Israel sinned by worshipping the golden calf, Moses interceded, and was granted mercy for them. But then Moses went beyond even that, and asked to see God’s glory as a gracious favor, and was also granted that request. “[Moses] said, ‘I beseech you, show me your glory.’ And [the LORD] said, ‘I will make all my goodness pass before you, ... and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy,’” Ex. 33:18-19. God knows beforehand which vessels are destined for eternal glory and which are destined for eternal shame. And it isn’t unrighteous of him in his providential control to make use of both kinds of vessels in his plans during our time on earth. He formed a man like Pharaoh who is destined for eternal shame into a vessel to rule Egypt so his name would be magnified in the earth at the time of Israel’s national birth. And he gives men like Moses and us experiences that help “fit” (Rom. 9:22) and “prepare” (Rom. 9:23) us for even more glorification. “Our light affliction [light compared to the weight of glory], which is but for a moment [a moment compared to the eternal glory], produces for us a far more exceeding and eternal weight of glory,” 2 Cor. 4:17. Flowers (Non-Calvinist), ”Would anyone dare adopt or seek to defend this most troubling doctrine [of reprobation] if not for the perceived defense offered by the apostle in Romans 9?” Pink (Calvinist), “It is a remarkable and telling phenomenon that those who find no individual predestination to eternal life in Rom 9:6-13 cannot successfully explain the thread of Paul’s argument as it begins in Rom 9:1-5 and continues through the chapter.” Berkouwer (Calvinist), “Every hesitation about or hidden resistance against the sovereign freedom of God, every form of indeterminism which defends man's cooperation against the divine act, will suffer shipwreck on Romans 9.” We shall see.

Over the years Romans 9–11 has been investigated from a variety of approaches, with one of the most prominent being an intertextual reading. However, most discussions of intertextual studies on this section of Romans fail to adequately address Paul’s discourse patterns and that of his Jewish contemporaries with regard to God, Israel, and the Gentiles. Adapting Lemke’s linguistic intertextual thematic theory, this study uses a methodological control to analyze the discourse patterns in Romans 9–11. Through this analysis the author demonstrates the divergence of Paul’s viewpoints on several typical Jewish issues, which suggests that his discontinuities from his Jewish contemporaries are obvious and sometimes radical. It is apparent that Romans 9–11 not only provides a self-presentation of Paul as a Mosaic prophet figure, but overall it appears as a prophetic discourse, reinforcing the notion that Paul’s message comes from divine authority.

In this original introduction to Paul's life and thought Sanders pays equal attention to Paul's fundamental convictions and the sometimes convoluted ways in which they were worked out.

This book is written against the background of Christological scholarly thought since thepublication of Kyrios Christos by Bousset. Carraway argues that the syntax of Romans 9:5 suggests Paul meant to refer to Jesus as God, and that his statement is not out of place at thebeginning of Romans 9-11.He addresses objections to this conclusion, responding to those who claim that a monotheist such as Paul would not refer to Jesus as God, and to those who point out that Paul does not elsewhere identify Jesus as God. After demonstrating that there is a connection between Romans 9:5 and the remainder of Romans 9-11, the argument continues by tying Paul's monotheistic statements regarding the one God of both Jews and Gentiles in Romans 3, the concept of the one Lord of all in Romans 10:5-13.The book concludes that the redeemer from Zion in 11:25-27 is Christ, and is the same as the Christ from Israel in 9:5.

The grace of God is powerfully revealed and described in the story of Jesus' death, burial and resurrection, and nowhere is the grace of God more eloquently explained than in the book of Romans.

Promise and purpose in Romans 9:1-13: towards understanding Paul's view of time / Ann Jervis -- It is not as though the word of God has failed: God's faithfulness and God's free sovereignty in Romans 9:6-29 / Michael Wolter -- Grafting rhetoric: myth and methodological multivalence in Romans 11 / Davina C. Lopez -- Enemies yet beloved still: election and the love of God in Romans 9-11 / Ross Wagner -- Locating Christ and Israel in Romans 9-11 / Simon Gathercole -- Not the end: the history and hope of the unfailing word in Romans 9-11 / Jonathan A. Linebaugh