That link said:For this reason: since the problem raised by verses 1-5 concerns the eternal destinies of individuals, the solution to this problem which Paul defends in the rest of Romans 9 must also deal with the eternal destinies of individuals.
This is a lie. Paul is speaking of Jewish Israel here as a whole, or Beit Yahudah/House of Judah.
No individuals are in the context. His original assumption is incorrect which, by his logic above, destroys the rest of his argument.
that link said:Let me repeat this: since the problem of verses 1-5 concerns the eternal destinies of individuals, the solution to the problem that Paul explains (vv.7-14)
Again, he is going off of that original assumption. This is wrong. All Rav Shaul explains in verses 7-14 is that Israel should be like Isaac and Jacob. Not just born after the flesh (like Ishmael was) but by promise through the renewal of the Spirit. You can't just claim kingdom entry because of heritage. You must be like Isaac and Jacob. Chosen through the Spirit and not just because of the flesh.
Isaac and Jacob's call was to birth the nation of Israel (this has nothing to do with their being predestined to be saved).
The Pharaoh was chosen for the purpose of making the name of Yahweh known in the earth his true name that distinguishes him from other gods, (not just his "authority", btw).
Again individuals being called to be saved has nothing to do with this context. The context is how Jewish Israel should be, not that individuals are chosen for salvation. This is nowhere hinted at in verses 1-5 as this guy asserts.
that link said:The "corporate election to historical roles" view cannot successfully explain Paul's thread of argument: How is the problem of eternally condemned, individual Israelites in vv. 1-5 resolved if vv. 6-24ff. only refer to historical roles and not individual salvation?
Again, that original false assumption. He's speaking in terms of the house of Judah as a whole (the opposite of individuals), not of individuals being saved or not saved.
If verses 6-13 (and 14-29) only refer to historical roles of nations, then Paul is not at all addressing why "God's word has not failed" (v. 6), but only restating the fact that created the problem in the first place. "Those interpreters who assert that Paul is referring merely to the historical destiny of Israel and not to salvation do not account plausibly for relationship of verse 1-5 to the rest of the chapter."[3]
He doesn't, imo, understand the example being given. The Rabbi is showing how Israel should be called through the Spirit and through Yahweh's great rachamim/mercies by the examples given. He is not speaking of how certain individuals within Israel will be saved (I guess you've heard me say this enough).
Pharaoh's "calling", for example, had nothing to do with salvation. Rav Shaul is making an example that the house of Judah should not try to earn their right standing by other criteria; not by the fact being being biological Israelites or by works.
Then entire context of this chapter and the next two chapters deal with unbelieving Jewish Israel and the believing nations (primarily Ephraim Israel).
This guy is refuted by Shaul when he quotes Joel 2:32:
Romans 10:13 "For whosoever shall call upon the name of YHWH shall be saved."