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Theodoret of Cyrus on Romans 11:26: Recovering an Early Christian Elijah Redivivus Tradition explores the interesting reading of Romans 11:26 offered by the fifth-century Antiochene bishop Theodoret of Cyrus, who states that «the Jews will believe when the excellent Elijah comes, bringing to them the doctrine of faith.» Surveying the diverse Elijah redivivus traditions of Middle Judaism and early Christianity, the author identifies the two main trajectories of Christian Elijah redivivus traditions that emerge. Theodoret's application of one such tradition to Romans 11:26 is set within the framework of the modern debate on the salvation of Israel, allowing an ancient voice to speak to the modern scholarly divide.

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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.

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.

This book comes from my Masters Dissertation. It is a study of Romans 9-11 that seeks to answer the following question: What is Paul's understanding of ethnic Israel in God's plan for salvation, in light of the coming of Christ? Throughout this study "Israel" means "ethnic Israel." As such, it has a corporate sense whereby it represents certain Jews (the elected people group physically descended from Abraham, Isaac, and Jacob whom God made his promises to), that is found within "the nation of Israel." Background details are provided and a summary of the main issues in Romans 9-10:21; 11:13-24, 33-36 are given. An exegesis of Romans 11:1-12 and 25-32 is also carried out. Questions such as Have God's promises to ethnic Israel failed? Is God unjust? Is God immoral? ... are raised and answered. And a reworked interpretation of Paul's metaphors is presented, one that gives an alternative view to "replacement theology." The meaning of "All Israel" is also explained. It will interest any reader who wants to gain more insight into God's plan for ethnic Israel and who may be looking for a fresh interpretation of this passage.