Romans 11: 1 – 36
The special number?
1 I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, 3 “LORD, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life”? 4 But what does the divine response say to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.” 5 Even so then, at this present time there is a remnant according to the election of grace. 6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 7 What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were blinded. 8 Just as it is written: “God has given them a spirit of stupor, eyes that they should not see and ears that they should not hear, to this very day.” 9 And David says: “Let their table become a snare and a trap, a stumbling block and a recompense to them. 10 Let their eyes be darkened, so that they do not see, and bow down their back always.” 11 I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles. 12 Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness! 13 For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, 14 if by any means I may provoke to jealousy those who are my flesh and save some of them. 15 For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead? 16 For if the first fruit is holy, the lump is also holy; and if the root is holy, so are the branches. 17 And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree, 18 do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you. 19 You will say then, “Branches were broken off that I might be grafted in.” 20 Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear. 21 For if God did not spare the natural branches, He may not spare you either. 22 Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off. 23 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again. 24 For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree? 25 For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, and He will turn away ungodliness from Jacob; 27 For this is My covenant with them, when I take away their sins.” 28 Concerning the gospel they are enemies for your sake but concerning the election they are beloved for the sake of the fathers. 29 For the gifts and the calling of God are irrevocable. 30 For as you were once disobedient to God, yet have now obtained mercy through their disobedience, 31 even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. 32 For God has committed them all to disobedience, that He might have mercy on all. 33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! 34 “For who has known the mind of the LORD? Or who has become His counselor?” 35 “Or who has first given to Him and it shall be repaid to him?” 36 For of Him and through Him and to Him are all things, to whom be glory forever. Amen.
Today’s top verse to highlight is from Romans 11:25, “For I do not want you, brethren, to be uninformed of this mystery-- so that you will not be wise in your own estimation-- that a partial hardening has happened to Israel until the fullness of the Gentiles has come in”
There is a special number of us Gentiles that come in. Come in what? We are grafted or graciously added to our Holy Good Shepherd’s flock which is the church.
In Romans, Paul address the doctrines of wrath, grace, salvation, and election. So towards the end of Romans (chapters 9 through 11), Paul then shifts his focus to address what was to become of the Jewish people. In that, Paul warns the Gentiles, of which he was given the ministry towards, that they shouldn’t think more of themselves than the Jewish people because God still had a plan for them.
We see initially that Gentiles were in disobedience and are only brought in to that place of promise because the Jews rejected their Messiah. Their rejection opened the doorway of salvation to all. But through the mercy shown to the Gentiles, this will one day come full circle and bring about the reconciliation of the nation of Israel back to God, to whom the covenants and promises of an earthly kingdom would be given.
Zechariah 12: 10 -14, “10 “And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son and grieve for Him as one grieves for a firstborn. 11 In that day there shall be a great mourning in Jerusalem, like the mourning at Hadad Rimmon in the plain of Megiddo.12 And the land shall mourn, every family by itself: the family of the house of David by itself, and their wives by themselves; the family of the house of Nathan by itself, and their wives by themselves; 13 the family of the house of Levi by itself, and their wives by themselves; the family of Shimei by itself, and their wives by themselves; 14 all the families that remain, every family by itself, and their wives by themselves.”
Zechariah 14, 16 – 21, “6 And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the Feast of Tabernacles. 17 And it shall be that whichever of the families of the earth do not come up to Jerusalem to worship the King, the LORD of hosts, on them there will be no rain. 18 If the family of Egypt will not come up and enter in, they shall have no rain; they shall receive the plague with which the LORD strikes the nations who do not come up to keep the Feast of Tabernacles. 19 This shall be the punishment of Egypt and the punishment of all the nations that do not come up to keep the Feast of Tabernacles. 20 In that day “HOLINESS TO THE LORD” shall be engraved on the bells of the horses. The pots in the LORD’s house shall be like the bowls before the altar. 21 Yes, every pot in Jerusalem and Judah shall be holiness to the LORD of hosts. Everyone who sacrifices shall come and take them and cook in them. In that day there shall no longer be a Canaanite in the house of the LORD of hosts.”
Although the Old Testament does mention that salvation would come to the Gentiles, it was neither explained nor expounded upon. Remember, during Christ’s ministry here on earth, He initially told His disciples to NOT go unto the Gentiles, but only to the lost sheep of the house of Israel. (Matthew 10: 5 – 6). The OT Prophets and even Christ’s disciples likely thought that salvation would come to the Gentiles after the Kingdom was established, when Israel would become the light of the world to the nations, since up until that point, were the only ones who worshipped the true God.
So even the forty days after Christ’s resurrection, the disciples still asked if it was at that time, that He would restore the Kingdom to Israel, presumably so that they might carry out the ‘Great Commission’.
But it was God’s plan, that the Apostle Paul would be the one in whom was given the revelation to explain and expound upon the mystery of Christ and His Church. He then dives into the mystery of what exactly the Church is, and what is to come, primarily in his epistles to the Colossians and Ephesians.
Looking at the breadth and depth of the revelation that was given to Paul, we know that he likened Christians to that of adopted sons, heirs, the body and bride of Christ. These are terms we use frequently today, without much thought as to exactly what the Holy Spirit was leading Paul to write. It is to the body that I believe the ‘fullness of the Gentiles’ seemingly refers to which he teaches in the book of Ephesians 4:11-16
“11 And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, 12 for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, 13 till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; 14 that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, 15 but, speaking the truth in love, may grow up in all things into Him who is the head—Christ— 16 from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.”
Just as a person grows from infancy into adulthood, so too, must the ‘body of Christ’ grow until it reaches its maturity…which is not just physical maturity wrought about by time. Even though one may grow physically, we all know or at least are familiar with the idea, as in cases of mental difficulties, or perhaps some debilitating disease or illness, that one may have the body of an adult, but the mind of a child. I would take this a step further and say, that most professing Christians today, suffer from spiritual infancy syndrome. This is where they become believers, but do not mature much beyond that for most of their lives.
The writers, prophets, and apostles who were given the responsibility and the progressive revelation to write our canon of Scripture, ended with the Apostle John about 96AD, with the Revelation of Jesus Christ. Since then certain truths (already in Scripture), come to the forefront and stand out to certain people in a way that it connects.
As much as Habakkuk 2: 4 prompted Martin Luther to grasp the error of the Roman Catholic Church, so too did other passages speak to men along the way, to grow up (doctrinally speaking), into ‘mature manhood’, so that we are not ‘tossed about’ by shifting winds of doctrine and the trickeries of men.
So, let us review some teachings many of us are already familiar with in the New Testament:
. That Christ Himself would build (future tense) His Church. (Matthew 16: 16 – 19)
. Israel’s rejection of her Messiah opened the door of salvation to all. The Apostle Paul, a former Pharisee, was given the ministry to the Gentiles (Galatians 2), and he was given personal revelation directly from Christ, specifically about the Church and the mysteries surrounding this new body of believers. (Galatians 1: 11 – 12)
. That the Church was mystery hidden in Christ, never revealed until it was given to Paul to reveal. (Colossians 1: 26)
. Although there were two categories of people – Jews or Gentiles, yet with our Lord Jesus action they became one, ‘there is neither Jew nor Gentile, male nor female, slave nor free, INSIDE the body of Christ. (the Church)
So, the fullness not only encapsulates the total number, and total diversity of Gentile believers brought into the body of Christ, but also the maturity, by which the body obtains the ‘fullness of the measure of the stature’ of Christ.
Sir Isaac Newton, one of the most brilliant, scientific minds to ever live, was fascinated by Bible Prophecy. In fact, he seemingly spent more time studying that, than he did in his scientific endeavors. But he once stated…
“. . . since the commandment to return precedes the Messiah . . . it may perhaps come forth not from the Jews themselves, but from some other kingdom friendly to them, and precede their return from captivity and give occasion to it. . .. The manner I know not. Let time be the interpreter,”
By this, Newton in the 17th century, understood, according to Bible prophecy, that the Jews would once again return to their ancestral homeland before Christ returned. He understood the basic outline of things that would have to come to pass, but he did not live to see them come to fruition. Thus, he was in a way, like the prophets of old…who foretold of the coming Messiah but did not see how and when exactly God would bring this about;
Look around for today we have now moved into the ‘post-Christian’ phase of the age where teachings and doctrine are mocked and rejected. This is where, the knowledge has been put forth, understood, debated, tested, confirmed…and yet increasingly rejected, to accommodate a world that is increasingly regressing back into a state of spiritual and moral lawlessness. A significant portion of professing Christian denominations are caving on a number of moral and spiritual issues, which only emboldens those who hate Christ and the Cross.
So, in keeping with the model of the Seven Churches as found in Revelation 2-3, we see the final stages playing out before our eyes, and know, that the last church age, is that of the lukewarm, nauseating church in whom Christ spews out of His mouth. In this tribulation which shall come upon the whole world, to test those who dwell on the earth.
Let us continue to live one day at a time hoping for the return of our King of kings and Lord of lords, our Lord and Savior Jesus Christ.
By the way if you are a believer, you are in the special number of His fullness. Let’s take some time and review this chapter verse by verse.
Paul now deals with the question as to whether Israel has been ‘cast off’. And his reply is ‘certainly not’, and this reply is because many true Israelites, like Paul, are still acceptable to God. This, therefore, demonstrates that all Jews have not been cast off. And he then ties this in with his previous argument about God’s elective purpose within Israel (9.6-29). Israel has not been cast off. It is only that part of Israel which did not believe in the Jesus the Messiah (9.30.10-21), which has been cast off. And one reason why this has occurred is in order that salvation might come to the Gentiles to provoke them to jealousy (11.11). Here the distinction between believers (the elect) and unbelievers (the hardened) is made crystal clear (verse 7). And it is the former who make up the true Israel.
1 I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
Paul raises a question to answer it. His question is, ‘did God cast off His people’, and it is asked based on the quotation in Isaiah which he has just used, ‘all day long have I held out My hands to a disobedient and obstinate people’ (10.21). His initial answer is that this cannot possibly be so because he himself is one of ‘His people’ and has not been cast off (the ‘for’ confirms that this is the initial part of his argument in this passage). It is not true Israel has been cast off, it applies only to unbelieving Israel. A good proportion of the church in the 1st century AD were Jewish Christians. They were ‘the remnant according to the election of grace’ (verse 5). They could have been cited as added evidence that God had not cast off His true people, the elect to whom His promises were made.
So here Paul is powerfully arguing that Israel does continue to exist, even though God has purged it. It continues in Paul, a Jew, and in the elect among the Jews. It is they who are the true Israel. In contrast modern man disinherits this Israel and opts for unbelieving Israel as representing Israel. But to Paul ‘Israel’ as an existing, continuing, and vibrant entity was represented by believing Jews, supplemented by Gentile converts. While modern man looks to Palestine for Israel (the old unbelieving Israel which was cast off), God speaking through Paul looks to the true flock of Jesus Christ around the world. Here in fact was Paul’s dilemma. In order for men to understand what he was saying he had to refer to the old cast-off Israel as Israel, for there was no other way in which to identify them. But to him the genuine Israel was the renewed Israel under the Messiah.
‘For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.’ In these words, Paul establishes his credentials. He is an Israelite, ‘of the seed of Abraham’ and ‘of the tribe of Benjamin’. These were credential which could be demonstrated tangibly. The fact that he was recognized as being of the tribe of Benjamin explains why he was originally named Saul, for King Saul had been of the tribe of Benjamin.
2 God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, 3 “LORD, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life”?
The idea of God casting off His people is taken from Psalm 94.14 where it says, ‘YHWH will not cast off His people, nor will He forsake His inheritance’, but this is then defined as referring to ‘the upright in heart (verse 15), in contrast with ‘the workers of iniquity’. Thus, it indicates that God will not cast off the faithful in Israel, the Israel within Israel (9.6).
‘His people Whom He foreknew’ is based on chapter 8.29 seen as referring to the remnant, and saying that those whom God foreknew, that is, had entered into relationship with beforehand (the true Israel), He did not cast off. In other words, the ones he cast of were those whose unbelief and disobedience demonstrated that they were not of the elect, that they were not a part of the true Israel. This is supported by his argument in chapter 2.28-29 that the only true Jews were those who were circumcised in heart, in the spirit, a firmly established Old Testament principle (Leviticus 26.41). And we should note that it had always been the case that those in Israel who broke the covenant would be ‘cut off from among the people’ (Genesis 17.14).
It could be argued that by refusing to accept God’s Messiah, it was the unbelieving in Israel who were cutting themselves off from Israel. The rejecting of the Messiah was a crime far more heinous than those described in the references given. And this position is supported by the illustration that follows where Paul demonstrates that among the nation of Israel there had always been a righteous remnant.
Some, however, see ‘foreknew’ as referring to Israel as a whole, with the idea being that they were still as an entity His ‘chosen people’, a people whom He had known before He chose them (Amos 3.2a), and that Paul is saying that they have not been wholly cast off, but have had their election temporarily suspended. This on the basis of verses like 12, 15-16, 23-24, 26. They then cite verse 28 which says, ‘as touching election they are beloved for the fathers’ sake, for the gifts and calling of God are without repentance’, which, according to their interpretation, is seen as indicating God’s concern for unbelieving Israel, for the first part of the verse refers to ‘the enemies of the Gospel’. But even if that interpretation was accepted it would merely be saying that these unbelievers, who have been cast out of Israel, are still loved by God in a certain way because of their connection with the fathers. They are like the lost sheep. It is not, however, saying that they belong now to what God sees as the nation of Israel. They are rather seen as those who, having been cast out, are still beloved of God because of their connection with the fathers whom God loved so dearly. They are those whom He still longs to win them to Himself
We must not overlook the fact that the true Israel was seen by Paul as in existence. He saw it as the nucleus of Israel which had believed in the Messiah Jesus Christ. They were the branches of the olive tree as described in 11.17-24 which had not been cut off. It was not, therefore, that God had cast off Israel. Rather He had cut off those who had proved themselves not to be ‘true Jews’ (2.25-27). Israel itself, consisting of all who had responded to the Messiah, had been built on the foundation of Jesus Christ, and His teaching concerning His Messiahship (Matthew 16.18), and their incorporation of Gentiles into Israel, was just what Israel had always done. So those who had been ‘cast off’ were merely those who had refused to believe in the Messiah, a heinous enough crime against God, and they were cast off in the same way as many who claimed to be His people had been throughout their history in consequence of their disobedience, even though they were often in the majority. It should be kept in mind that ‘the nation of Israel’ is not a New Testament expression. Israel are simply spoken of as ‘Israel’, a notion which, as we have seen, is much more fluid. Paul speaks of an ‘Israel after the flesh’ referring to those who still partake of sacrifices, presumably in contrast to ‘Israel after the Spirit’ who partake of the bread and wine at the Lord’s Supper (Holy Communion - 1 Corinthians 10.18). This was necessary as there was no way of speaking of the old nation except as Israel. But that did not mean that they were the Israel of the promises. For that Israel was made up of the elect, as Paul has already demonstrated (9.6-24). The concept is illustrated in 1 Corinthians 10.1-13.
4 But what does the divine response say to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.”
Paul then illustrates the fact that not the whole of Israel has been cast off by reference to 1 Kings 19.10, 14, 18. It was in the portion read in the synagogues under the heading ‘Elijah’. There the Scripture states that when Elijah had thought that he was left on his own as the only one who was faithful to God, God had replied that ‘I have left for myself seven thousand men, who have not bowed the knee to Baal.’ These were the faithful, the elect remnant who constituted the true Israel with whom God was ready to deal. Do you agree with this point?
It is significant that, as Paul was aware, a hundred or so years later the nation as a whole would be swept away in a number of captivities, with large numbers soon no longer owing allegiance to YHWH. And we must remember that they had been swept away because of their idolatry which demonstrated that they had turned their backs on The God of Israel, YHWH. Only the upright in heart would take steps to continue their allegiance to YHWH in the conditions which ensued.
5 Even so then, at this present time there is a remnant according to the election of grace.
Paul then defines these 7,000 as ‘a remnant according to the election of grace’, who can be seen as similar to the present ‘remnant according to the election of grace’, those who by their faith in Jesus God’s Anointed Messiah ‘at this time’, have demonstrated that they are among God’s elect, as described in chapter 9.6-29, a position which they have obtained through the unmerited, active favor of God. This ‘remnant according to the election of grace’ is the same as the Israel within Israel (9.6) supplemented by believing Gentiles (9.24)
6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.
Paul then relates this back to his previous arguments. They have been chosen in accordance with the unmerited, active favor of God, without any deserving of their own. For if they had deserved it in any way through their ‘works of any kind, grace would cease to be grace, it would no longer be unmerited favor. The whole point of grace is that it is free and unmerited. It thus excludes any effort being made to be worthy of it. Thus, when Israel were delivered from Egypt it was by the grace of God. They had done nothing to deserve it. That was the basis of the covenant (Exodus 20.2). And this had continued throughout their history. Every prophet who was sent to them was raised up by the grace of God. It was all due to God electing to save some of them to carry forward His purposes into the future. And as we have seen in chapter 9 that election was completely determined by the will of God. It was totally because of His goodwill and favor, freely given without cost to us (Isaiah 55.1-3). This incidentally is Paul’s definition of grace. God’s favor revealed freely through His activity on our behalf and without cost to us.
7 What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were blinded.
What then are we to conclude from this? The conclusion must be that Israel failed to obtain what ‘it is seeking for’. Unbelieving Israel was, and still is, seeking for a righteousness which would make it acceptable to God, but it failed in its purpose. Only the election obtained such a righteousness, because they sought it by faith. The rest were instead ‘hardened’, that is, their hearts were covered over with a hard substance preventing them from responding. The word originally refers to hard substances which develop in the body. The use of the passive verb (‘were hardened’) often denotes the activity of God. The aim of using the passive tense was to prevent the use of God’s name unnecessarily. Thus, as verse 8 declares, it was God Who hardened them. ‘Whom He will He harden’. This does not necessarily mean that they were hardened from birth, only that at some stage, because of their, God hastened the process, as He did with Pharaoh at the Exodus. God has so ordained that by proceeding in a course of refusal to change their views why so many of the Rabbis and Pharisees could not respond to Jesus. They were hardened in their ways.
8 Just as it is written: “God has given them a spirit of stupor, eyes that they should not see
And ears that they should not hear, to this very day.”
Paul then provides two citations from Scripture to support his analysis. The first comes from Deuteronomy 29.4, ‘Yet the Lord God has not given you a heart to know, and eyes to see, and ears to hear, until this day.’ He combines with part from Isaiah 29.10, ‘For the Lord has made you to drink a spirit of stupor, and he will close their eyes.’ Paul makes the statement positive, bringing out that it is God’s doing. The spirit of stupor has prevented them from seeing and hearing. The word ‘stupor’ is rare, occurring here and in Isaiah 29.10; Psalm 59.4. It is as though they have drunk something which prevents them thinking properly. The consequence is that they neither see nor hear.
9 And David says: “Let their table become a snare and a trap, a stumbling block and a recompense to them. 10 Let their eyes be darkened, so that they do not see, and bow down their back always.”
The second citation is an adaptation from Psalm 69.22-23 which reads, ‘Let their table before them be for a snare, and for a recompense, and for a stumbling block. Let their eyes be darkened that they should not see; and bow down their back continually.’
The ‘table’ would have been a piece of leather unrolled and spread on the floor, which explains how it could become a snare, and a trap and a stumbling block. The idea behind the whole citation is that what they would normally see as something joyous and beneficial (like a feast piled up on a table) is to become a snare, a trap and a stumbling block to them. This is precisely what has happened to the unbelieving Jews with the Law. They want to eat of the table that they have set for themselves, with the result that they are not willing to eat at God’s table. They want righteousness by the Law. But this has proved to be ‘a snare, and a trap, and a stumbling block, and a recompense to them’. All it can do is entrap them and make them stumble on in their ignorance.
Paul now begins a new thought with a question, although one that continues the theme of verses 8-10. In it we have the clearest evidence of the fact that the ‘true church’, consisting of all true believers, is the continuation of Israel. It is not that the church has replaced Israel. Rather it is the continuation of the Israel that was validated by God at Sinai, in the same way as a branch grafted into an olive tree becomes the olive tree. It is now unbelieving Jews who are not a part of Israel. The Gentile believers are incorporated into the true Israel, into that Israel which has believed in the Messiah, on the same basis as they have always been, by submission in faith to the (new) covenant (Exodus 12. 48). So what man sees as Israel is no longer so in God’s eyes. True Israel is composed of all true believers in the Messiah.
What the Lord has done is not a matter of replacement, but of continuation. It is not that the church is ‘spiritual Israel’ or has ‘replaced Israel’, with Israel continuing in existence separately. It is that in God’s eyes the church is the genuine continuation of the pre-Christian Israel. Hundreds of thousands of Jews, who had been very much of a part of the ‘old Israel’, were now the foundational material of the ‘new Israel’. The remnant was the true Israel (9.27). The remainder had been cast out of Israel. So all the promises now belong to the new congregation (church) which is composed of both Christ Jesus Messiah Jews and Christ’s Gentile believers, who together form the true Israel.
We must not overlook what the huge importance of the coming of the Messiah has been. The whole of Israel’s thinking had been focused on His coming (John 1.1-18). When He came the existence of Israel was dependent on their response to Him. His coming had been a main purpose for God’s choice of them. It was from the womb of Israel that He came (9.5). His coming separated off the unbelievers in Israel from the true Israel (Matthew 21.43), and it was the true Israel which in God’s eyes were Israel, His ‘new nation’. And that was revealed by Jesus as those who were fruitful branches of the true vine, with the false branches being cut off (John 15.1-6), or, as Paul would have said, of the olive tree (verses 16-24; Paul had to alter the illustration to an olive tree because no one grafted branches into a vine, and both were seen in the Scriptures as pictures of Israel).
In the days following Jesus’ death and resurrection the true Israel was revealed, and it was revealed based on response to the Messiah. In God’s eyes it was not the Christian Jews, the believers, who were cut off from Israel. It was the unbelievers, even though they were in the majority. It was these who were cut off from the true Israel, founded on Jesus Christ (Matthew 16 18), as Paul will shortly make clear. The early church never ceased thinking of themselves as Israel (for the whole group of Christians were Jews), and God never ceased looking on them as Israel. It is unbelieving Israel that has been rejected. It is no longer Israel in God’s eyes even though it might be so in its own eyes. Acts 4.25-28 makes clear that most of the people of Israel were now aligned with the nations in antagonism towards God’s Messiah. So, while God may still look on the unbelievers with favor because of His love for the Patriarchs, He nevertheless does not look on them as consisting of the true Israel. They can only become a part of the true Israel by responding to Jesus Messiah.
Paul does, however, emphasize that God has not finally closed the door on Jews, only on their mind set. Their position was not totally lost. If they would but come to Christ then they too could become a part of the true Israel, God’s elect, and could bring into it all the riches of their culture. But their fall had been necessary in order that salvation might come to the Gentiles, for their way of thinking would never have allowed the kind of outreach achieved by the church of Christ. And it is unquestionable that that fall (partly through the persecution that it produced) resulted in the riches of Christ going out into the world. Thus, their loss contributed to the riches of the Gentiles in that many of the Gentiles came to believe and enjoy the full riches of Christ. However, God’s hope was that when the unbelievers saw the new spiritual freedom in the church, and recognized the glorious liberty of the new children of God and the greatness of their blessings, they would become jealous, and would determine to have them for themselves by responding to Christ. For if only they were willing to submit to Christ their contribution could be so great.
Paul now makes clear that the fall of unbelieving Israel is not necessarily permanent. As he will point out, they can be grafted onto the olive tree (11.23). This theme then raises a question about the main emphasis in 11.11-32. Is the main emphasis that the conversion of Gentiles is intended to bring Israel to the Messiah, or is it that a new Israel has been formed including in it the nucleus of the elect of Israel (11.5) and all the Gentiles who have responded to the Messiah (11.17), so that all might enjoy God’s salvation? There really is no contest, for while the former is an undoubted fact that underlies what is said, there can really be no doubt that Paul’s main purpose is to bring a new revelation concerning the incorporation of the believing Gentiles into the true Israel. And this is finally evidenced in that it builds up to the dramatic statements in verses 25-26, and the final conclusion in verse 32. It is just that, being Paul, he cannot resist using what he is saying for the practical purpose of arousing Gentile Christians to seek the conversion of Jews to their Messiah, and to correct their attitudes towards them. Thus we would contend that the main aim of the subsection is to give teaching concerning the forming of the new Israel, with its final triumph in view, resulting in salvation for all, both Jew and Gentile (verses 25-26).
To demonstrate this further let us consider what verses 11 tells us about the Gentiles who come to the Messiah:
. The stumbling of the unbelieving Jews was so that salvation might come to the Gentiles (verse 11).
. The casting away of the unbelieving Jews was to result in the reconciliation of the world i.e. the Gentiles (verse 15).
. The receiving of the converted Jews was to result in life from the dead for all, thus including the Gentiles (verse 15).
. The breaking off the branches was so that the Gentiles might be grafted in so as to fully partake of the goodness of the olive tree (verse 17), in other words so that they might enjoy the benefits of being Israelites.
. The root of Israel has borne the branches, thus making them a part of redeemed Israel (verse 18).
. God’s goodness is revealed towards the Gentiles and they must continue in that goodness (verse 22).
. The aim was that both Jews and Gentiles be grafted in to the one tree (verse 24), thus becoming the Israel which, the olive tree represented, and thus being part of the ‘all Israel’ which will be saved (verse 26).
. The full number of the Gentiles were to come in (verse 25).
. They have now obtained mercy (verse 30).
. God will have mercy on all (verse 32).
It is clear then that the theme of Gentile salvation, viewed from different aspects, is what is primarily proclaimed throughout the passage.
The secondary theme, although an important one, is that of reaching out to unbelieving Israel to seek to incorporate them into the true Israel. Thus:
. The aim is to provoke them to jealousy (verse 11). But this is because salvation has come to the Gentiles.
. Their fall has resulted in riches for the world/Gentiles, how much more then will their fullness (verse 12).
. Paul is speaking to the Gentiles, partly with a view by any means of provoking Israel to jealousy (verses 13-14), because the receiving of them back will be ‘life from the dead’ (verse 15).
. The Christians from among the Gentiles are not to glory over unbelieving Israel, who have been broken off from Israel, but are to recognize that if they do not continue steadfastly they will go the same way (verses 17-22).
. If unbelieving Israel do not continue in their unbelief they will be grafted in (verse 23-24).
. The hardening of Israel has occurred so that the full number of Gentiles responding to Christ will ‘come in’ (verse 25).
11 I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles.
Paul declares that salvation has come to the Gentiles, and that it was for this reason due to the Jews stumbled. It is then stated that this salvation that has come to the Gentiles is intended to provoke the unbelieving Jews to jealousy, so that they too might turn back to their Messiah.
It follows the equally important statement that there is a remnant according to the election of grace who have arisen among Israel, who have found what they were seeking for (salvation through the Messiah), and leads up to the final consummation when ‘the fullness of the Gentiles will have come in, and in this manner all Israel will be saved’ (verses 25-26). It is, however, noteworthy for interpreting what follows, that the only people who are actually spoken of in this section as enjoying salvation in presumably large numbers are the believing Gentiles, (11.11) together with ‘some Jews’ (verse 14). This may be having implications concerning the meaning of ‘all Israel will be saved’ which is what caps the section (does it refer to believing Jews plus believing Gentiles, or does it just refer to believing Jews?). The implication is that it includes those of whose salvation the passage has spoken, the Gentiles, seen as incorporated into Israel through being united with Jesus Messiah in the olive tree, along with those who are of ‘the remnant according to the election of grace’ (verse 5).
The secondary point is raised in the description of the stumbling of the Jews, which has resulted in their being broken off from Israel, and an assurance that they can still change their minds and respond to the Messiah and thus again become a part of the true Israel.
The point here is that a new Israel is being formed out of the old (Matthew 21.43). Israel is to be purged of unbelievers, while it is to open its doors to all who come to believe in the Messiah, whether they be Jew or Gentile. Those who are to be cast out are no longer Israel, even though they might call themselves it. They are no longer true Jews (2.25-29).
The nation of Israel in Palestine today is named as such by man not by God. But in God’s eyes Israel is His believing people. Men can therefore only become Israel by responding to Jesus Messiah.
Now because of their rejection of the Messiah salvation has come to the Gentiles. It should, of course, be remembered that Gentiles had always been welcoming to become children of Israel. Proselytes from among the Gentiles were regularly initiated into Israel, having been circumcised and instructed in the Law. On the other hand, unbelieving Israel (with a few exceptions) made no great effort to win the Gentiles. They sat in their synagogues and waited for the Gentiles to come to them. Nevertheless, many Gentiles had become proselytes and had therefore become part of Israel, the old unbelieving Israel who had now in the main rejected their Messiah. But now there was a new outreach to the Gentiles in the form of Paul and his fellow ministers. It was not this, however, which caused the trouble. What caused the trouble was the basis on which Gentiles were being welcomed, on terms of faith in the Messiah without circumcision.
So, the question is, does ‘the stumbling’ of most of the old Israel, which has been referred to in verse 10, mean that they have irrevocably fallen, with no hope of salvation? ‘Certainly not’, says Paul. The truth is rather that through their false step salvation has come to the Gentiles. Paul was very much aware of the truth of this for he himself had been caused to turn to the Gentiles because of the stubbornness of the Jews, when he had gone to their synagogues with a great desire to win them to their Messiah (Acts 13.42-47, which brings out that many Jews and proselytes did believe, but that the majority in the synagogue rejected the Gospel).
Paul adds to this argument the point that one of the consequences of this was to provoke the Jews to jealousy. Presumably his point is that because of seeing the blessing that Jesus Messiah and His salvation brings to believing Gentiles, many of the Jews will become jealous and will be persuaded to return and respond to Him (verse 14). He is greatly concerned lest the idea become prevalent that Jews are not to have the Gospel preached to them, or lest Jews see themselves as excluded. promotion of Gentiles as opposed to Jews).
12 Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness!
For the false step of the unbelieving Jews in rejecting their Messiah, has resulted in riches for the world, because it has resulted in the Messiah being proclaimed more widely to the world so that the Gentiles have received the riches of His salvation. But at the same time, it has caused loss to the unbelieving Jews as a result of their rejection. It has resulted in riches for the Gentiles, because it has caused more emphasis to be laid on the conversion of Gentiles to the Messiah, but if this be so how much more will their restoration to full belief in the Messiah result in even greater riches for the world, as they once more join Israel and use their religious zeal in proclaiming the Messiah.
This idea of ‘spiritual riches’ permeates this section. God has made known the riches of His glory on the vessels of mercy which He has beforehand prepared for glory (9.23). God is rich to all who call on Him whether Jew or Gentile (10.12). Now the fall of the unbelieving Jews has provided riches for the Gentiles, the riches of the glory that God purposes for His own, which are receivable by calling on Him in faith.
‘How much more their fullness’ is referring to the unbelieving Jews coming to ‘a full knowledge of Christ’, their Messiah, so that through their deeper understanding of the Scriptures they might increase the riches received by the Gentiles. We must ever remember that Gentiles were relatively new to the Scriptures, and could not consult them with ease, whereas the Jews had been brought up to them from childhood (2 Timothy 3.15). So, once they have knowledge of the Messiah in their hearts through faith, what knowledge they could contribute, and what evangelists they will be!
13 For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, 14 if by any means I may provoke to jealousy those who are my flesh and save some of them.
Paul now turns his comments specifically to the Gentiles in the church at Rome. He explains to them that, as the Apostle to the Gentiles, he glorifies his ministry in the hope by any means of provoking his fellow-Jews to jealousy, so that some of them might respond and be saved. It is quite clear from this that he does not see them as already saved. Their only hope, as with everyone else, is to truly believe in the Messiah. And that is what he is seeking to make them do.
He makes it out to be a glorious ministry, something which he genuinely does believe, so as to arouse the jealousy of Jews in order that they might come back to the Messiah.
We must remember that Paul has a different perspective from us. He does not see two thousand years lying ahead. He is anticipating Christ’s soon return. Thus, the fact that he only expects ‘some’ Jews to be saved is significant. This appears to contradict the idea that ‘all Israel’ will be saved as in verse 26. So, while he is certainly confident that some Jews will be saved, and passes that confidence on in his words to the Gentile Christians in the Roman church, it is apparent here that he clearly is not expecting a huge revival among them in his lifetime.
15 For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?
And if he is successful in stirring the Jews to seek the Messiah this can only be for the good of the world. For if their casting off by God has resulted in the reconciling to God of men from the world, that is, from the Gentiles, how much more will their being received back result in life from the dead, new spiritual and abundant life, both for them and for many more. Bringing Jews to Christ can only be beneficial for the church. It is clear from 6.13 that being ‘alive from the dead’ signifies the new spiritual life received when we receive Christ. There may also be in mind here that the dead branches which are cut off from the olive tree become alive again when they are engrafted in, and give renewed life, to the olive tree, which was the purpose of grafting in branches (verses 17, 23).
16 For if the first fruit is holy, the lump is also holy; and if the root is holy, so are the branches.
Paul now uses the illustration of the first fruit and the root. The first fruit as connected with ‘the lump’ comes from Numbers 15.17-21 where the first of the dough is offered as a heave-offering to Father God YHWH, leaving the lump for use by the offeror. The idea of ‘the root’ is found in Isaiah 11.10 and Isaiah 53.2 where it refers to the son of Jesse and the Servant of YHWH respectively, an idea connected with our Lord Jesus in Revelation 5.5; 22.16. The question then arises as to what these refer to, and why this illustration is used here. The fact that the ensuing lump and branches are holy implies that with regard to these we are dealing with those whom God had made holy, and in context that is the Gentiles in verse 11 to whom salvation has come, and those among the unbelieving Jews who are received as a result of believing in the Messiah, becoming ‘life from the dead’ (verse 15).
It may well be that the first fruit is to be those of Israel who initially believed in the Messiah, for ‘the first fruit’ often indicates those who first believe (16.5; 1 Corinthians 16.15. These latter being ‘holiness to YHWH’ (Jeremiah 2.3).
There is, however, One Who is described as both first fruit and root and is also spoken of as ‘holy’ (Acts 2.27) and as having ‘the spirit of holiness’ (1.4), and as making His people ‘holy (1 Corinthians 1.2, 30). In 1 Corinthians 15.20, 23 our Lord Jesus Christ (the Messiah) is seen as the First fruit from the dead by His resurrection from the dead, the First fruit Whose resurrection guarantees the resurrection of those who have died in Him. This indicates Him as the first fruit from Whom the whole lump of believers receives their holiness, for He Is made unto them holiness (1 Corinthians 1.30).
One principle that lies behind the illustration is that holiness produces holiness, and there is no doubt that the Messiah as the Holy One, Is the One who has made His people holy.
Paul’s point is that because the first fruit, the ideal Israel (Jeremiah 2.2-3), and the root, the Messiah (15.12; Isaiah 11.10; Revelation 5.5; 22.16), were holy, so are those who spring from them. Holiness begets holiness.
17 And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree,
It is in this verse that we first learn that the olive tree is in mind and that points to Jeremiah 11.16 where ‘the green olive tree’ is specifically the name by which God calls Israel (‘He has called your name “Green Olive Tree”).
The point being made here is that branches have been broken off the olive tree, and it is clear from the context (verse 20) that this refers to unbelieving Israel who have rejected their Messiah.
A similar picture is given by our Lord Jesus in John 15.1-6 where ‘abiding in Messiah’ is the test, that is hearing Him and responding to Him and His words, while those who do not abide are removed and burned. Additionally, in Paul’s illustration other wild olive branches are engrafted in, who clearly represent Gentile believers. The Gentile believers then commence partaking of the root of the fatness of the olive tree, in other words of all its benefits. They begin to partake of the Messiah, and of the ideal Israel that He represents. They have become a part of Israel, for it must be noted here that these branches now become a part of the olive tree, and thus a part of Israel. From now on they ‘are Israel’. Thus Israel now consists of Jews and some Gentiles as indeed it did before, but the difference now is that their faith is in the Messiah rather than in the Law. The olive tree in its entirety continues to be ideal Israel. The broken off branches cease to be a part of Israel. Here the true Israel in God’s eyes is seen to be finally composed of the elect, both Jews and Gentiles.
18 do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you.
The situation might arise that Gentile Christians in Rome might gloat over unbelieving Israel. They should not so glory in themselves, but should rather remember what they owe to Israel as the producer of the Messiah (9.5), and the preserver of God’s Holy Word (3.2). They owe what they now are to the root. Let them rejoice in what their salvation has brought. But let them not despise those who already had the word of God, even though they did hold it in unbelief. For their blessing has come from the root of Israel in one way or another.
19 You will say then, “Branches were broken off that I might be grafted in.”
Paul now forestalls an objection which he sees as possibly arising (and which he may have heard said among certain carnal Gentile Christians), and that is, said rather gloatingly, that the branches were broken off so that they as Gentiles might be grafted in. If this was said without gloating then it would be perfectly true. But it is a sad reflection that we can admit that the gloating might well have been true. The fact is that carnal Christians can tend to gloat over the benefits that God has given them, rather than simply receiving them with heartfelt gratitude and praise. What we must always remember is that anything that we have received has been by the unmerited favor of God. While we may glory in it in the sense of having gratitude to God for the wonders that we have received, we should not gloat over it. Thus they (and we) are to beware of gloating over their privileges.
20 Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear.
So, Paul reminds them that the Jewish branches were broken off because of their unbelief, while they themselves have been engrafted in, by faith in the Messiah. Thus, they should not be high-minded, seeing themselves as something special by their own merits, but should rather recognize that they owe it all to Christ Jesus. They should be on their guard, ‘working out’ their salvation with fear and trembling as God works it within them (Philippians 2.12-13), recognizing that it is only through faith in God’s goodness and Christ’s sacrifice that they enjoy the position that they are in.
21 For if God did not spare the natural branches, He may not spare you either.
For let them recognize that they are only allowed to be in the olive tree as a consequence of their faith in the Messiah. Let that faith but cease (demonstrating that it was not genuine, compare Mark 4.16-17) and they will soon discover that they are not spared.
So, the Gentile Christians are to recognize both the goodness and the severity of God. Towards the unbelieving Jews who had rejected His Son, the Messiah, He showed severity. Towards the Gentiles He had shown goodness. But if they did not continue in that goodness by faith and obedience, they too would be cut off from the true Israel, and therefore from salvation. They too would experience His severity. Meanwhile if the unbelieving Jews changed their minds and began to believe in the Messiah they would be grafted in again. And the hardness which has happened to part of Israel will continue until the consummation, when the full number of the Gentiles will have come in to join the number of the elect, and will have responded to Christ (Messiah), at which point it will mean that all the elect have been gathered so that all who were to be part of the true Israel, including the full number of the Gentiles, will have been saved, and that in accordance with Scripture.
22 Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off.
So their current position should make them recognise both the goodness and severity of God. Goodness towards those who continue in His goodness by continuing faith and obedience, and severity towards those who had fallen through not believing in the Messiah. But those who do not continue to benefit from His goodness through faith will inevitably find themselves also cut off.
We too should recognize the goodness and severity of God. The problem with the church at the present day is that so many rejoice in His goodness, without recognizing His severity. We need to hold the two in balance. This is not to suggest that somehow, we must seek to maintain our faith by ourselves, for it is God Who maintains our faith if we are His (John 10.27-29). It is rather to warn that if we do not continue to truly believe it will be a sign that our faith was not genuinely in Him, otherwise He would have maintained it.
23 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again.
The inference is that if those Jews who have been cut off through unbelief begin to have faith in the Messiah, they will be grafted in. They will become a part of the true Israel. And they will be saved. All is dependent on the electing grace of God.
24 For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree?
In the realm of the spirit the natural branches will ‘take’ better than the branches which were wild, and therefore not so well adapted to the olive tree. While this may not be good horticulture, it is certainly true in the realm of spiritual things. The Jews had at that time the built-in advantage of having a greater familiarity with the Scriptures which could only be an aid to them in coming to the Messiah. How easily then would they adapt, as their changed attitude towards their Messiah resulted in the Scriptures that they knew, and that they were brought up on, coming alive to them.
Paul now emphasizes that God’s final purpose is that ‘the full number of the Gentiles will be gathered in, in this way all Israel will be saved’.
25 For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in.
Paul now makes clear to the Roman church as a whole, a ‘mystery’, (a secret that has now been revealed) concerning which he does not want them to be ignorant, in order that they might not cherish wrong ideas which might make them conceited (Gentiles among them might feel that they are somehow superior to the Jews). And the revealed secret is that a hardening in part has happened to Israel, until ‘the full number of the Gentiles has come in’, (that is, until all the elect among the Gentiles have become Christians). He has already explained how and why this was true. It was by their being joined with the Messiah and with the true Israel. And it was in order that it might provoke the unbelieving Jews to jealousy, so that they too might seek their Messiah.
26 And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, and He will turn away ungodliness from Jacob; 27 For this is My covenant with them, when I take away their sins.”
Paul had made clear in verse 6 that the elect of Israel had, from God’s point of view, been guaranteed salvation. Now he indicates that once the number of the Gentile elect have been totally gathered, it completes the makeup of the true Israel. Thus, all Israel will have been saved, including the elect Jews of verse 5, and the elect Gentiles of verse 16-24. Together with the elect Jews, the elect Gentiles will form the true Israel, the Israel of God (Galatians 6.16). It is this Israel which is following the Messiah, and which is now seen as true Israel in God’s eyes. The unbelievers are cut off from Israel.
The fact that all Israel being saved occurs at the point at which the full number of the Gentiles have ‘come in’, that is, have entered into the olive tree and have thus been saved (verse 11), in itself makes us recognize that this event of the conversion of the last Gentile must be included in the reference to ‘all Israel’. It is difficult to see how the salvation of large numbers of Jews be following the salvation of the final Gentile. And if they, were how could they be ‘life from the dead’ to the Gentiles (11.15)? The resurrection surely follows almost immediately on the conversion of the last Gentile. On the other hand, if ‘all Israel’ includes the believing Gentiles then everything fits perfectly. And we would expect this to be so precisely because believing Gentiles have, by believing, become a part of Israel. They have been engrafted into the olive tree.
Thus, as we see from our discussion above this sentence signifies that all the redeemed of both Jews and Gentiles, that is all who truly believe in the Messiah, will at this point, at the final consummation, have been saved and will form what is Israel in God’s eyes. God’s work of grace will have been completed. The full number of the elect will have been made up. All that will now remain is the Lord’s return, the resurrection of the dead, and the final judgment (1 Thessalonians 4.14-18).
Paul now cites Scripture to support his case (‘Even as it is written.’). The first question here is as to whether this citation is intended by Paul simply to refer to ‘all Israel will be saved’, or whether he sees it as referring to, ‘until the fullness of the Gentiles has come in, and in this manner all Israel will be saved’, thus patently including the believing Gentiles.
The quotation is taken from a slightly altered Isaiah 59.20-21 supplemented by Isaiah 27.9. Isaiah 59.20-21 reads, ‘And the deliverer will come for Sion’s sake, and will turn away ungodliness from Jacob, and this will be my covenant with them ---’.The Redeemer has to come ‘out of’ Jerusalem in order to reach the Gentiles. Isaiah 27.9 reads ‘Therefore will the iniquity of Jacob be taken away; and this is his blessing, when I shall have taken away his sin.
The point is that as a result of God’s covenant the Deliverer will come ‘out of Zion’ (He is being related to Zion in one way or another in all the texts), and will turn away ungodliness from Jacob, forgiving their sins. Thus, consequently ‘Jacob’ will be saved. But as we have seen in verses 17-24, and includes both believing Jews and believing Gentiles, for the believing Gentiles have been grafted into Israel/Jacob (11.17-24). Thus, God’s covenant with Israel holds good, and it is finally fulfilled for all of the true Israel as recognized by God, who, whether Jew or Gentile, have responded to their Redeemer, the Messiah (3.24). This interpretation is confirmed by the verses that follow where the final intention is claimed to be that God ‘will have mercy on all’, both Jews and Gentiles (verses 30-32).
28 Concerning the gospel they are enemies for your sake but concerning the election they are beloved for the sake of the fathers. 29 For the gifts and the calling of God are irrevocable.
One way of seeing these words is as signifying that God has not forsaken His people, because while in respect of the Gospel one part of the Jews are enemies so that the Gentiles might benefit by receiving the Gospel, in respect of God’s election (‘for your sake’), another part of the Jews (the elect) are beloved because God has remembered His promises to the fathers (‘for the father’s sake’), the latter demonstrating that the gifts and calling of God are not repented of. In them He has fulfilled His promises to the fathers, and as promised has saved a remnant out of Israel (9.27).
All who are opposed to God and His Gospel, are His enemies.
Gentile Christians are to avoid antagonism towards unbelieving Jews, recognizing God’s continuing interest in Israel as an entity, and are therefore to love them as God loves them, hoping to win them to the Messiah.
30 For as you were once disobedient to God, yet have now obtained mercy through their disobedience, 31 even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy.
Paul now explains the situation to the Roman Gentile Christians. He points out that they too had once been disobedient to God. But now, because of the disobedience of unbelieving Jews, the message of the Messiah has reached the Gentiles so that they have obtained mercy. As a consequence, they are to recognize that the unbelieving Jews are now in a state of disobedience, and that because of the mercy that they themselves have received, they must take the offer of God’s mercy to unbelieving Israel, so that they too might obtain mercy. So, the secondary, though important, theme of the necessity of seeing the Jews as beloved by God and having potential for salvation, continues to be emphasized.
32 For God has committed them all to disobedience, that He might have mercy on all.
The section now ends with an emphasis on the primary theme, the salvation of all, both Jew and Gentile. For God’s purpose in shutting up to disobedience both Jews and Gentiles is so that He might eventually be able to have mercy on all. That is His hope. God is not willing that any should perish, but that all should come to repentance (2 Peter 3.9). But, of course, it requires repentance and belief in the
Paul now marvels at the wisdom and knowledge that God has demonstrated in what He has done in using the unbelief of the Jews to bring about the evangelization of the Gentiles, and then using the Gentiles to evangelize the Jews. His verdict is that God’s judgments are truly unsearchable, and that His ways are beyond the ability of men to explain. And this is because there is no one in Heaven or earth who can understand the mind of God or give Him advice on what to do. Nor is there anyone who can contribute something to God that puts Him in their debt. God Is over and beyond all.
33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!
As Paul considers the amazing nature of God’s plan, to leave the Jews in unbelief so that the way might be opened to the Gentiles, and then sees how this in turn will result in the Gentiles going to the Jews with the Gospel, he cries out in amazement. How deep are the riches both wisdom and knowledge of God? How unsearchable are His judgments, how untraceable are His ways? He may also have had in mind the mystery of election, and indeed the mystery of God’s whole way of salvation. For all are a matter of wonder and praise. They defy human comprehension, and must therefore be accepted by faith.
34 “For who has known the mind of the LORD? Or who has become His counselor?” 35 “Or who has first given to Him and it shall be repaid to him?”
For who can possibly fathom the mind of the Lord? And who could possibly counsel Him? And who could first give something to God, so that God must recompense him? All the giving is initially done by God. It Is He Who acts towards us in the first place, not we who act towards Him. It Is He Who offers salvation, and we who then receive. We owe everything to God, but God never owes us anything. All the true initiative is from God. This is especially brought out by the fact that salvation is through the grace of God and does not depend at all on the works of man. For there is nothing that we can do that can merit God’s favor and mercy. As Jesus said, when we have done all we must say, ‘I have only done that which it is my duty to do (Luke 17.10).
36 For of Him and through Him and to Him are all things, to whom be glory forever. Amen.
The reason why what he has just declared is true is because everything, apart from sin which is an act of man, is of God. He Is the source of all things (‘out of Him’), He Is the controller of all things (‘through Him’), He is the goal of all things (‘to Him’). To Him therefore be the glory. Amen (this is sure).
