Part II
"Here the word “election” is introduced with the story of Rebecca’s two sons, Jacob and Esau. Paul took care to say that both sons were born of “one man…our father Isaac.” This means that both Jacob and Esau were physical descendants of Abraham. Esau was the eldest; nevertheless God elected Jacob as the one through whom would come the Savior. Please note that the election did not elect Jacob the man to salvation, but it did elect the nation of Jacob to bring the promised Seed–Jesus Christ.
Therefore, this passage does not say that the man Jacob was eternally saved, or that the man Esau was eternally damned. Neither does it say that every descendant of Jacob would be saved, or every descendant of Esau would be damned.
It simply tells us that God elected that Jesus would be born through Jacob’s descendants rather than Esau’s, proving that God can choose whomever He wants through whom to do His will. God proved that He was not bound by the traditions of men to choose the eldest son (and Isaac’s favorite son), but He has authority to choose whomever He wishes according to His own will.
No. It is clearly speaking about those whom God had chosen to have mercy on and those whom He had chosen to not have mercy on.
It was God's divine prerogative and good pleasure to give salvation to whomsoever He was pleased to give it to, with no justification or explanations for His choices required nor can be demanded of Him.
Jacob was representative of the elect, and was used by God to demonstrate the eternal salvation of the elect.
[Rom 9:11, 13 KJV]
11
(For [the children] being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth ...
13 As it is written,
Jacob have I loved, but Esau have I hated.
When God said (above) that He loves or hates someone, it is relative to the eternal, not the temporal.
[Rom 9:15-16 KJV]
15 For he saith to Moses,
I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
16 So then [it is]
not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
[Rom 9:18, 20, 22-24 KJV]
18 Therefore hath
he mercy on whom he will [have mercy], and whom he will he hardeneth. ...
20 Nay but, O man,
who art thou that repliest against God? Shall the thing formed say to him that formed [it], Why hast thou made me thus? ...
22 [What] if God, willing to shew [his] wrath, and to make his power known,
endured with much longsuffering the vessels of wrath fitted to destruction:
23 And that he might make known the riches of his glory on the
vessels of mercy, which he had afore prepared unto glory,
24 Even
us, whom he hath called, not of the Jews only, but also of the Gentiles?
Regarding the nation of Israel's position with God:
[Jer 3:8 KJV]
8 And I saw, when for all the causes
whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.
Regarding the possibility that God would take Israel again to be His wife, per God's own law, He would not do so.
[Deu 24:3-4 KJV]
3 And [if] the latter husband hate her, and write her a
bill of divorcement, and giveth [it] in her hand, and sendeth her out of his house; or if the latter husband die, which took her [to be] his wife;
4
Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that [is] abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee [for] an inheritance.
Regarding the replacement of Israel, Israel was intended by God only to be an earthly representation of spiritual Israel - the Israel of God, at which, they failed completely to achieve. However, spiritual Israel, not earthly Israel, was, and will always be the true Israel and can never fail because it was brought through Christ.
[Rom 9:24-25 KJV]
24
Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
25 As he saith also in Osee,
I will call them my people, which were not my people; and her beloved, which was not beloved.
So, since I see you did not register disagreement that Abraham's faith was not of Abraham's doing, but rather reckoned to him, I assume you are now in agreement with it. That being the case, we can then also understand that since not everyone
has, or will have true faith, it must mean that unlike Abraham, they were not chosen to have it. Therefore, those who do have it, have it, only because they were specifically chosen to have it, just as Abraham was so chosen, giving to them also the faith of Abraham. This must mean that only certain have been selected for salvation - making them the elect - since true faith is a fruit of, and an accompaniment to salvation.
[Rom 4:16 KJV] 16 Therefore [it is]
of faith, that [it might be] by grace; to the end the
promise might be sure to all the seed; not to that only which is of the law, but to that
also which is of the faith of Abraham; who is the father of us all,
[Gal 5:22 KJV] 22 But the
fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness,
faith,