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I say, then: did Elohim reject his people? Certainly not. For I also am a Yis’raeli, from Avraham’s seed, of the tribe of Binyamin.
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Elohim did not reject his people whom he knew beforehand. Or do you not know what the writing says in Eliyahu, how he pleads with Elohim against Yis’rael?
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“Yahuah, they killed your prophets; they tore down your altars; I alone remain, and they seek my life.”
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But what does the divine response say to him? “I have reserved for myself seven thousand men who did not bow the knee to Ba’al.”
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So also in the present appointed time there is a remnant according to choosing by favor.
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But if by favor, it is no longer from works; otherwise favor is no longer favor.
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What then? What Yis’rael seeks, it did not obtain; but the chosen obtained it, and the rest were hardened,
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as it is written: “Elohim gave them a spirit of stupor, eyes not to see and ears not to hear, until this very day.”
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And Daviyd says: “Let their table become a snare, a trap, a stumbling block, and a repayment to them.
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Let their eyes be darkened so they cannot see, and bend their back continually.”
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I say, then: did they stumble so that they might fall beyond recovery? Certainly not. But through their trespass deliverance came to the nations, to provoke them to jealousy.
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Now if their trespass is riches for the world and their loss is riches for the nations, how much more their fullness?
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Now I speak to you from the nations. Since I am an emissary to the nations, I glorify my service,
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if somehow I may provoke my flesh to jealousy and deliver some from among them.
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For if their rejection is reconciliation of the world, what will their acceptance be except life from the dead?
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Now if the first portion of dough is set apart, so also is the whole mixture; and if the root is set apart, so also are the branches.
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But if some of the branches were broken off, and you, being a wild olive shoot, were grafted among them and became a joint-partaker of the richness of the olive root,
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do not boast over the branches. But if you boast, remember: you do not carry the root; the root carries you.
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You will say, then, “Branches were broken off so that I might be grafted in.”
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Correct: they were broken off through unfaithfulness, and you stand through faithfulness. Do not be high-minded, but fear.
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For if Elohim did not spare the natural branches, neither will he spare you.
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Look, then, at Elohim’s goodness and severity: severity upon those who fell, but Elohim’s goodness upon you, if you remain in the goodness; otherwise you also will be cut off.
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And they also, if they do not remain in unfaithfulness, will be grafted in, for Elohim is able to graft them in again.
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For if you were cut from what is by nature a wild olive tree and, contrary to nature, grafted into a cultivated olive tree, how much more will these natural branches be grafted into their own olive tree?
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For I do not want you to be ignorant of this mystery, brothers and sisters, lest you be wise in your own sight: hardening has happened to part of Yis’rael until the fullness of the nations enters,
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and in this manner all Yis’rael will be delivered, as it is written: “The Deliverer will come from Tziyon; he will turn irreverence away from Ya’aqov.
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And this is my covenant with them, when I take away their sins.”
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According to the good message they are enemies for your sake, but according to choosing they are beloved because of the ancestors.
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For Elohim’s gifts and calling are not subject to regret.
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For just as you once disobeyed Elohim but now received mercy through their disobedience,
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so these also now disobeyed through the mercy shown to you, so that they also may now receive mercy.
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For Elohim enclosed everyone together in disobedience so that he might show mercy to everyone.
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O depth of riches, both of Elohim’s wisdom and knowledge! How unsearchable are his judgments and untraceable his ways!
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“For who knew Yahuah’s mind, or who became his counselor?”
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“Or who first gave to him and will be repaid?”
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For from him, through him, and into him are all things. To him be glory through the ages. Amein.