eternal reprobation for Israel's sake, or whether he fully understood and sympathized

with Israel's rejection of their Messiah, because he himself had in ignorance blasphemed

that same Name--whatever may be the true interpretation, one thing is abundantly

evident, and that is his most intense longing for Israel's salvation, and his keen realization

of the wonderful privileges that belonged to them (see verses 4 and 5).

At the close of the dispensational section of Romans (11: 26-36), the Apostle rejoices

in that glorious future day when "all Israel shall be saved", and in verse 33 he speaks of

the "depths of the riches both of the wisdom and knowledge of God". This is indeed true

patriotism--desiring the very best for one's own people.

The word "patriotism" is derived from pater, "father". At one time Saul of Tarsus

was an "exceeding zealot" for the traditions of his fathers (Gal. 1: 14)--a patriotism that

was Pharisaic, blind and bigoted.  This, however, he had now cast aside with all his

self-centred hopes as an Israelite (Phil. 3: 7, 8), and had found a new patria, "the whole

family in heaven and earth" (Eph. 3: 15)--and in particular that section of it whose

sphere of blessing is far above principalities and powers. At the same time he realized

that his kinsmen according to the flesh would one day, by grace, form a part of the patria

that would fill earth as well as heaven with the redeemed of Israel and the nations. The

"fervid patriotism" of Gal. 1: 14 and Acts 9: 1 had been translated into higher and

more spiritual terms, and the Apostle found that he could still desire the best for his

kinsmen according to the flesh, while at the same time rejoicing in that ministry which set

aside the distinction between "Jew and Greek", and made them "all one in Christ Jesus".

There was no possibility of Paul ever falling into the snare that has entrapped many

to-day. Only recently, in the correspondence columns of a Christian journal, one writer

has been seeking to prove that the blessings forfeited by Israel have been transferred to

the Church. This is a suggestion that the Apostle would have been the first to repudiate

as he does, in effect, with his "God forbid" in Rom. 11: 11.

As Gal. 3: 28, 29 was written some year or two before Rom. 9:, it is clear that the

higher spiritual teaching entrusted to Paul did not in anyway alter the gifts and calling of

God concerning Israel. Since Acts 28:, however, the "Lo-ammi" condition of Israel

has altered the face of things considerably, and the insistence upon the "Jew first" as

found in Romans and the Acts is no longer dispensational. Nevertheless it remains true

that no one who loves the Scripture written by Israel's prophets, evangelists and apostles,

no one who is saved by the precious blood of the Messiah of Israel, no one who realizes

that that one blessed Name is over the whole patria of God whether on earth or in heaven

(Eph. 3: 15), but will feel in some degree that same "patriotism" that is so marked a

feature in the Apostle's self-drawn portrait.