Romans 11:25-32. 25 Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion, he will banish ungodliness from Jacob”; 27 “and this will be my covenant with them when I take away their sins.” 28 As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are irrevocable. 30 For just as you were at one time disobedient to God but now have received mercy because of their disobedience, 31 so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. 32 For God has consigned all to disobedience, that he may have mercy on all. (ESV)
A war took place in 1967 that lasted only a few days, but it culminated in the Jewish, or Israeli, troops coming into the old city of Jerusalem. Television gave us images of soldiers arriving at the Wailing Wall, the portion of the temple still standing. Even though firefights were going on, the soldiers threw down their weapons and rushed to the Wailing Wall and began to pray. It was an astonishing moment in the history of civilization. Many serious scholars (then and now believe the return of the Jews to the Holy Land has absolutely no redemptive-historical significance, nor do they believe it of the 1948 Balfour Declaration. Others) believe that what happened in 1948 and again in 1967 has everything to do with redemptive history, so much so that they keep a constant eye out for the rebuilding of the temple and the reinstitution of the sacrificial system in Jerusalem as harbingers of the imminent return of Jesus. I don’t think there has ever been a period in church history in which more frenzied attention has been focused on the expected return of Jesus. This intense focus, which we have witnessed over the past few decades, is due largely to those events in Israel and Jerusalem (Sproul, R. C. (2009). Romans (pp. 381–382). Crossway.).
The Apostle Paul in Romans 11, gives some particularly interesting observations on the future direction and support of Israel by God. The question all along has been the justice of God and the destiny of Israel. In chapter 9 the issue was the possible failure of God’s promises to Israel and His justice and faithfulness. Paul answered that God is sovereign (9:6–29) and that Israel had failed to believe (9:30–10:21). Then in chapter 11 the theme of God’s faithfulness continues in terms of the national future for Israel. There is currently a remnant (vv. 1–10), and even the “stumbling” of Israel unleashed the power of God, which led to a three-stage salvific purpose—the conversion of the Gentiles led to making Israel envious, which will lead to the salvation of Israel (vv. 11–24). (Osborne, G. R. (2004). Romans (p. 303). Downers Grove, IL: InterVarsity Press.) But God’s ultimate, overriding purpose is to glorify Himself.
For us, doesn’t it often feel like we are the only Christians around. You read the newspaper, watch the news, overhear your friends, co-workers and neighbors talk, and it all seems so selfish and self-destructive. But God has placed you here, in your social sphere, workplace and neighborhood for a specific purpose. You may be the only light in those situations. God may have planted seeds that He desires for you to reap the harvest. If we approach the situations before us with the specific aim of Glorifying God in them, we will be most useful and fruitful for His kingdom. God always preserves a remnant in order to show His glory.
In Romans 11:25-32, Paul explains why God has preserved a Remnant of Israel in order to show His glory. In this we can see how God is glorified in His: 1) Sovereignty (Romans 11:25–26a), in 2) Integrity Romans 11:26b–29), and in His 3) Generosity (Romans 11:30–32).
In the way He has chosen for Revealing of God’s Plan, it is done in order:
1) To Glorify God’s Sovereignty (Romans 11:25-26a)
Romans 11:25-26a 25 Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, (as it is written, “The Deliverer will come from Zion, he will banish ungodliness from Jacob”;) (ESV)
Paul tells believing Jews and Gentiles alike that he does not want them to be unaware/uninformed of a marvelous mystery. At the end of the epistle Paul defines mystery as being a revelation “which has been kept secret for long ages past, but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God” (Rom. 16:26; cf. Eph. 3:5–7). Before Paul identifies and explains the particular mystery of which he is speaking here, he once again cautions Gentiles against pride, warning them to avoid construing the truths of that mystery that they would therefore be wise in their own sight/estimation. Therefore, Paul’s concern is to remind them once again of the danger of lapsing into the sort of pride and presumption which (in Paul’s view) had cost the majority of their Jewish contemporaries so dearly (Dunn, J. D. G. (1998). Romans 9–16 (Vol. 38B, p. 690). Dallas: Word, Incorporated.). The mystery is divulged so that the Gentiles will not fall prey to pride and give glory to themselves rather than to the glorious and infinitely wise God. In other words, God has designed salvation history in such a way that the extension of his saving grace surprises those who are its recipients. Gentiles were elected to salvation when the Jews were expecting to be the special objects of his favor, and the Jews will be grafted in again at a time in which Gentiles will be tempted to believe that they are superior to ethnic Israel. By constructing history in such a way God makes it evident that he deserves the praise for the inclusion of any into his saving promises (Schreiner, T. R. (1998). Romans (Vol. 6, p. 614). Grand Rapids, MI: Baker Books.).
The first component of this mystery is that a partial spiritual hardening has come upon/happened to Israel. Partial does not modify mystery but Israel. That is, those who are hardened—the great majority—are totally hardened, but not every Jew has been or will be is hardened. The word for “hardening” in this verse (and in 11:7) suggests a dullness in understanding. (Barton, B. B., Veerman, D., & Wilson, N. S. (1992). Romans (p. 222). Wheaton, IL: Tyndale House Publishers.) Yet, as always through the ages of redemptive history, God sovereignly has preserved for Himself a believing remnant. That is the gracious truth Paul emphasizes in the first part of this chapter (Romans 11:1–10) for not every member of the Jewish nation has been hardened, only some of them (Panning, A. J. (1999). Romans (p. 195). Milwaukee, WI: Northwestern Pub. House.)
The second component of this mystery that the hardening will remain only until the fulness of the Gentiles has come in. Until refers to time, fulness indicates completion. In connection with verse 12, where the same word fulness (pleroma) occurs, it has been shown that by “fulness” the apostle means “full number.” (Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Paul’s Epistle to the Romans (Vol. 12–13, p. 378). Grand Rapids: Baker Book House.) It refers to something that reaches its saturation point. Presumably there is a point in history where God’s extension of his salvific call to the Gentiles will reach its saturation point, after which God’s relationship to ethnic Israel will change. (Sproul, R. C. (2009). Romans (p. 383). Wheaton, IL: Crossway.)
The hardening will last only for God’s divinely-determined duration. It began when Israel rejected Jesus as her Messiah and Savior, and it will end when the fulness of the Gentiles has come in. Has come in is from eiserchomai, a verb Jesus frequently used. He used it of entering the kingdom of heaven/God (Matt. 5:20; Mark 9:47; John 3:5; cf. Acts 14:22) and of entering eternal life (Mark 9:43, 45), both of which refer to receiving salvation. Israel’s unbelief will last only until the complete number of the Gentiles chosen by God have come to salvation. Paul’s special calling was “to be a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that my offering of the Gentiles might become acceptable, sanctified by the Holy Spirit” (Rom. 15:16. cf. Titus 1:1). The mystery ends when the gathering of the elect is complete. The mystery therefore refers to the salvation of ethnic Israel, and that this salvation is a future event that will become a reality when Jesus returns (Schreiner, T. R. (1998). Romans (Vol. 6, p. 620). Grand Rapids, MI: Baker Books.)
Instrumental in the calling people to repentance and faith is also of course, the calling of the church. Although many Jews have been saved through the church’s witness, the vast majority of converts have been, and will continue to be, Gentiles—until their number is complete. That will signal the beginning of events, as verse 26 notes, that lead to Israel’s redemption, when all Israel will be saved—a truth that must have filled Paul’s heart with great joy (cf. Rom. 9:1–3; 10:1). This does not mean, of course, that all Jews or all church members will be saved. It is possible to belong to a nation or to an organization without ever responding in faith. But just because some people have rejected Christ does not mean that God stops working with either Israel or the church .(Barton, B. B., Veerman, D., & Wilson, N. S. (1992). Romans (p. 223). Wheaton, IL: Tyndale House Publishers.)
In scripture, “all” is often qualified by the context and word usage. There is considerable agreement that all Israel does not mean “each and every Israelite without exception”; the term refers to the nation as a whole. It is used in this way in the Old Testament (1 Sam. 12:1; 2 Chron. 12:1; Dan. 9:11)…Clearly all Israel indicates the people as a whole, but it leaves open the possibility that there may be exceptions (Morris, L. (1988). The Epistle to the Romans (pp. 420–421). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.) for Paul has already explained in Romans 9:6 that “not all who are descended from Israel are Israel…What he means is that not every person who is born of the nation of Israel is a true Israelite in the sense of being a believer who is truly a child of God (Panning, A. J. (1999). Romans (pp. 193–194). Milwaukee, WI: Northwestern Pub. House.)
Please turn to Ezekiel 20
The fact, for instance, that only some of the branches (unbelieving Jews) were broken off (v. 17), plainly indicates that a remnant of believing Jews—those not broken off—will continually exist while the fulness of the Gentiles is being completed. These are Jews being redeemed who are not part of the spiritual hardening that has come upon Israel because of her rejection of her Messiah (v. 25). As with all salvation, the end-time conversion of a large number of Jews will therefore come about only through their faith in the gospel of Jesus the Messiah (Moo, D. J. (1996). The Epistle to the Romans (p. 726). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
Before all Israel is saved, its unbelieving, ungodly members will be separated out by God’s inerrant hand of judgment. Ezekiel makes that truth vividly clear:
Ezekiel 20:33–38. 33 “As I live, declares the Lord GOD, surely with a mighty hand and an outstretched arm and with wrath poured out I will be king over you. 34 I will bring you out from the peoples and gather you out of the countries where you are scattered, with a mighty hand and an outstretched arm, and with wrath poured out. 35 And I will bring you into the wilderness of the peoples, and there I will enter into judgment with you face to face. 36 As I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you, declares the Lord GOD. 37 I will make you pass under the rod, and I will bring you into the bond of the covenant. 38 I will purge out the rebels from among you, and those who transgress against me. I will bring them out of the land where they sojourn, but they shall not enter the land of Israel. Then you will know that I am the LORD. (ESV)
• The history recited in Ezek. 20:5–26 is now compressed into a symbolic future for the exilic community. Here, we find corporate Lordship. The Lord takes action in purifying His people as their rightful King. (cf. Dan. 12:10; Zech. 13:8–9) God’s control of history is irrefutable evidence of His sovereignty. And as surely as He cut off unbelieving Israel from His tree of salvation, just as surely will He graft believing Israel back in—a nation completely restored and completely saved. After Israel is temporarily set aside, God will gather Gentile believers for Himself, then (“after these things”) He will restore and reclaim His ancient people Israel (figuratively, “the tabernacle of David”), and finally He will establish His glorious kingdom on earth. (Crossway Bibles. (2008). The ESV Study Bible (p. 1528). Wheaton, IL: Crossway Bibles.)
Illustration: About one hundred years ago, Frederick the Great, King of Prussia, was having a discussion with his chaplain about the truth of the Bible. The king had become skeptical about Christianity, largely through the influence of the French atheist Voltaire. So he said to his chaplain, “If your Bible is really true, it ought to be capable of very easy proof. So often, when I have asked for proof of the inspiration of the Bible, I have been given some large tome that I have neither the time nor desire to read. If your Bible is really from God, you should be able to demonstrate the fact simply. Give me proof for the inspiration of the Bible in a word.” The chaplain replied, “Your Majesty, it is possible for me to answer your request literally. I can give you the proof you ask for in one word.” Frederick was amazed at this response. “What is this magic word that carries such a weight of proof?” he asked. “Israel,” said the chaplain. Frederick was silent.
There are many other proofs for Christianity, of course. But it can hardly be doubted that the continuing existence of Israel as a distinct people throughout the four thousand years of her history is a striking phenomenon. Dispossessed of her homeland and dispersed throughout the world, Israel has nevertheless survived while other peoples in similar situations have not. Coupled with the Bible’s identification of the Jews as God’s elect people and its many prophecies concerning their unfolding history, the preservation of Israel as a people is strong evidence for the Bible being the inspired and inerrant Word of God. Even more than that, and much to the purpose for our study, the survival of Israel suggests that God has preserved these people through their many dispersions and persecutions not because he does not care for them, but because he does, and because he has a plan for the Jewish people that will unfold in blessing in the last days (Boice, J. M. (1991–). Romans: God and History (Vol. 3, pp. 1375–1376). Grand Rapids, MI: Baker Book House.) and it all unfold as a glorious illustration of God’s sovereignty.
In the way He has chosen for Revealing of God’s Plan, it is done in order:
2) To Glorify God’s Integrity (Romans 11:27–29b)
Romans 11:26b–29b 26 (And in this way all Israel will be saved), as it is written, “The Deliverer will come from Zion, he will banish ungodliness from Jacob”; 27 “and this will be my covenant with them when I take away their sins.” 28 As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are irrevocable. (ESV)
Paul now emphasizes once again God’s sovereignty and integrity. In saving “all Israel,” the Lord will display Himself as the One who always keeps His promises and fulfills His covenants. As it is written, Paul says, “The Deliverer will come from Zion, He will banish/remove ungodliness from Jacob” (cf. Isa. 59:20–21). The ultimate salvation of Israel is assured by divine certainty. In order for “all Israel [to] be saved,” all her sin must be forgiven and removed. And that is expressly what God promises to do to banish/remove ungodliness from Jacob and take away their sins. The promise is unconditional. It will not depend on Israel’s deciding on its own to comeback to the Lord but on the Lord’s sovereignly bringing Israel back to Himself. The mechanism of salvation will be faith in Jesus the Messiah. There is no plan B, just plan A. There is only one way to be saved (cf. John 10:7–18; 11:25–29; 14:6). (Utley, R. J. (1998). The Gospel according to Paul: Romans: Vol. Volume 5 (Ro 11:26). Bible Lessons International.)
Please turn to Genesis 15
Perhaps God’s most dramatic promise of final, unconditional dealing with His chosen people Israel is seen in the mysterious and unique covenant He made with Abraham that is described in Genesis 15. In answer to the patriarch’s question, “O Lord God, how may I know that I shall possess [the land]?” God directed him to take “a three year old heifer, and a three year old female goat, and a three year old ram” and to cut them in half (vv. 8–9). The parts of each animal were then laid out opposite each other, along with a turtledove and a pigeon.
Notice what God did:
Genesis 15:12-18a 12 As the sun was going down, a deep sleep fell on Abram. And behold, dreadful and great darkness fell upon him. 13 Then the LORD said to Abram, “Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years. 14 But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions. 15 As for you, you shall go to your fathers in peace; you shall be buried in a good old age. 16 And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete.” 17 When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces. 18 On that day the LORD made a covenant with Abram….(ESV)
• The “fire pot” and “torch” (v. 17) are taken to be symbolic of God’s presence, which is often associated with fire (e.g., Ex. 13:21–22). The flame, symbolizing God, passes between the pieces, symbolizing that God himself will bear the penalty if the promise is broken. Ultimately, Christ bears the penalty for our disobedience. Unlike other covenants, not only its terms but its ratification were wholly God’s doing. Despite his being asleep, Abraham was aware of what God was doing and saying, but only as a silent onlooker. Abraham was not required so much as to acknowledge, much less agree to, this covenant. The promises were without condition. This covenant amounted to a divine and unalterable declaration, to which God bound Himself in the unique act described in this passage. (Crossway Bibles. (2008). The ESV Study Bible (p. 77). Wheaton, IL: Crossway Bibles.).
This is reflective in salvation itself, for it is solely based on the work and merit of God alone. The faith required is itself a gift from God. This is why in Romans 11:27, Paul continues to quote Isaiah in saying: “And this will be my covenant with them, when I take away their sins” (cf. Isa. 27:9). God’s promise to take away … sins is a helpful description of forgiveness. Because we often continue to remember our sins long after we have confessed them, we assume that God also remembers them. But Scripture promises the opposite. What we keep are only memories. In Confession God removes the sins from our life. They are as gone as a demolished house that has been hauled to the landfill. If we continue in those sins, we are rebuilding a structure that already has been destroyed (Barton, B. B., Veerman, D., & Wilson, N. S. (1992). Romans (p. 224). Wheaton, IL: Tyndale House Publishers.)
Paul continues to explain in verse 28 that, “As regards/from the standpoint of the gospel they [Israel] are enemies of God for your [the Gentile’s] sake, but as regards/from the standpoint of election/God’s choice they are beloved for the sake of their fathers. As he has already explained at some length (vv. 11–24), because of Israel’s transgression in rejecting her Messiah, she was set aside—becoming enemies of God, as it were—in order that salvation could come to the Gentiles. That was her temporary situation “as regards/from the standpoint of the gospel. But from the permanent, eternal standpoint of election/God’s sovereign choice, Israel is even now (they are) and forever will be beloved for the sake of their fathers—Abraham, Isaac, and Jacob. Israel cannot be written off permanently as God’s enemies, since they are still God’s elect and beloved people (Schreiner, T. R. (1998). Romans (Vol. 6, p. 626). Grand Rapids, MI: Baker Books.).
When the Lord elected (by divine choice) the nation of Israel to be His own people, He bound Himself by His own promises to bring the Jews to salvation and to be forever His beloved and holy people. During this present age, Israel might be called the “beloved” enemies of God. Because of unbelief, they are, like all the unsaved, at enmity with God (Rom. 5:10; 8:7). But God’s eternal election guarantees, as verse 29 continues, that their enmity is not permanent, for the gifts and the calling of God are irrevocable. Gifts translates charismata, which carries the fuller connotation of grace gifts, gifts flowing from the pure and wholly unmerited favor of God. By “gifts” Paul presumably refers again to the covenant privileges listed in Rom. 9:4–5, but as a general word for all the enactments and manifestations of divine grace his readers might justifiably give it a wider reference (cf. 1:11; 5:15–16; 6:23; 12:6) (Dunn, J. D. G. (1998). Romans 9–16 (Vol. 38B, p. 694). Dallas: Word, Incorporated.).
Calling refers to God’s divine election of Israel to be His holy people. God will not change His plan for Israel’s spiritual regeneration. Just as God’s sovereign grace and election cannot be earned, neither can they be rejected or thwarted. They are irrevocable and unalterable. Nothing, therefore, can prevent Israel’s being saved and restored—not even her own rebellion and unbelief, because, as Paul has just declared in verses 26-27, her ungodliness will be sovereignly removed and her sins graciously taken away. What is true of elected believers is true of elected Israel: “Faithful is He who calls you, and He also will bring it to pass” (1 Thess. 5:24). God does not change his mind after He has made gifts or issued calls. He does not take them back. What God has done and said stands (Morris, L. (1988). The Epistle to the Romans (p. 423). W.B. Eerdmans; Inter-Varsity Press.).
Illustration: Faithfulness of God 200
To state that God is faithful, is so familiar that many miss the wonder of His faithfulness in executing His promises. On author (Philip Yancey) once recounted an example in a visit to Yellowstone National Park. In a visit to see the geyser Old Faithful, a large, digital clock stood beside the spot, predicting 24 minutes until the next eruption. Yancey and his wife passed the countdown in the dining room of Old Faithful Inn overlooking the geyser. When the digital clock reached one minute, he, along with every other diner, left their seats and rushed to the windows to see the big, wet event. At that moment an interesting thing happened. He noticed that immediately, as if on signal, a crew of busboys and waiters descended on the tables to refill water glasses and clear away dirty dishes. When the geyser went off, the tourists oohed and aahed and clicked their cameras; a few spontaneously applauded. But, glancing back over his shoulder, he saw that not a single waiter or busboy—not even those who had finished their chores—looked out the huge windows. Old Faithful, grown entirely too familiar, had lost its power to impress them. Few things are more quickly taken for granted than God’s faithfulness. But few things are more important. God’s faithfulness deserves our untiring praise and wonder (Larson, C. B. (2002). 750 engaging illustrations for preachers, teachers & writers (pp. 161–162). Grand Rapids, MI: Baker Books.).
Finally, in the way He has chosen for Revealing of God’s Plan, in is done in order:
3) To Glorify God’s Generosity (Romans 11:30–32)
Romans 11:30–32. 30 For just as you were at one time disobedient to God but now have received mercy because of their disobedience, 31 so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. 32 For God has consigned all to disobedience, that he may have mercy on all. (ESV)
Please turn to 1 Peter 1
Paul’s explanation has gone full circle, as it were. Because of Israel’s unbelief, the nation was partially and temporarily set aside and the gospel of salvation was extended to the Gentiles. Since God extended His grace to pagan Gentiles even while they were in unbelief, how much more surely will He extend His grace again to His chosen people Israel while they are in unbelief? Specifically, he says, if you, as Gentiles, were at one time disobedient to God, but now have received/been shown mercy because of their [Israel’s] disobedience, how much more, as he continues in verse 31, will Israel, “by/because of the mercy shown to you” Gentiles, also… now receive/be shown mercy. Mercy is from eleeo, which carries the basic idea of having a compassion for those in need that leads to meeting their need. Because humanity’s greatest need is to have their sins removed and be given spiritual life, God’s mercy generously provides just that. Since “there is no difference, for all have sinned and fall short of the glory of God” (Rom. 3:22b–23), no one can lay claim on the mercy of God. It is a free gift for all who believe regardless of ethnic background or ethical performance. (Mounce, R. H. (1995). Romans (Vol. 27, p. 226). Broadman & Holman Publishers.).
Explaining the link of redemption originating at a particular time and stemming from God’s mercy, Peter wrote:
1 Peter 1:3-5 3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. (ESV) (cf. Eph. 2:4–5).
• From God mercy, just as He bestows forgiveness, which is not deserved, at the same time He rescinds His punishment, which is deserved. Whether for Gentile or for Jew, salvation is based on mercy, not merit. It is an expression of God’s sovereign and generous grace (1 Tim. 1:12-14; 2 Cor. 1:3).
Finally, in verse 32, Paul summarizes why this has all occurred, with a theological doctrine known as theodicy. Theodicy is the explanation of God’s righteousness and omnipotence in the light of evil. No doubt almost every believer has at some time wondered about where evil came from and why God allowed it to enter His perfect world. Although God’s Word does not fully answer that question, Paul gives at least a partial explanation, declaring that God has consigned/shut up all to disobedience, that He may have/might show mercy on/to all. Disobedience (“unbelief” KJV) is from apeitheia, which has the basic meaning of being unpersuadable. It denotes intentional and obstinate refusal to believe, acknowledge, or obey. In his letter to Ephesus, Paul twice refers to unrepentant sinners as “sons of disobedience” (Eph. 2:2; 5:6). Humanity’s sin, manifested in their willful disobedience, provides a means for God to demonstrate the magnitude and graciousness of His mercy. Were there no disobedience, there would be no need for and there could be no expression of God’s mercy. To reveal Himself as merciful, He permitted sin. He has consigned/shut up all—the whole world, Jew and Gentile—in disobedience and unbelief in order that He might show mercy to all who repent of their sin and turn to Him for gracious salvation. In His sovereign omnipotence, God has allowed people intellectually, morally, and spiritually to fall into a state of sin to the extent that, on their own, they are unable to be convinced of God’s truth, specifically the truth that they are lost and condemned and that they are powerless in themselves to change their condition. Although the characterization of God’s salvation as mercy underlines the covenantal nature of God’s actions, Paul’s argument is provocative. Gentile disobedience did not disqualify them from mercy while Jewish disobedience did qualify the Gentiles. Jewish assumptions about God are turned on their head (Toews, J. E. (2004). Romans (p. 284). Herald Press).
• That’s usually where the understanding of God’s plan trips us up. We tend to make many assumptions on what God should do and when He should do it. Even through scripture is clear that His ways are not our ways, we tend to be surprised. If we could just trust Him in His ways and timing, we would realize that not only are they perfect, but they ultimately bring us the greatest blessing.
God allowed humanity to fall into sin in order that their only hope would be divine mercy. It must be noted that this saving mercy is shown to all. The perfect, satisfactory work of Jesus Christ in His death and resurrection has met the demands of the justice and holiness of God, and thereby has removed every barrier to forgiveness for all, and any person who seeks forgiveness and salvation will receive it. Paul explained earlier in this epistle, the Lord gave His law “that every mouth may be closed, and all the world may become accountable to God” (Rom. 3:19). Sin came to all humanity through the Fall, and knowledge of and accountability for sin came “to all the world” through the Law. “But now apart from the Law the righteousness of God has been manifested,” he continues, “being witnessed by the Law and the Prophets, even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; for all have sinned and fall short of the glory of God, being justified as a gift by His grace [expressed in His mercy] through the redemption which is in Christ Jesus” (Romans 3:21–24). God has never turned a deaf ear to anyone who asked for mercy. He has never rejected any person who has believed on Christ Jesus. As it has been written in prose: “Come, every soul by sin oppressed, There’s mercy with the Lord, And he will surely give you rest, By trusting in his Word. Only trust him, only trust him, Only trust him now. He will save you, he will save you, He will save you now”. Do you believe that? Will you come? If you do, you will find God to be exactly what Paul declares him to be in this passage: the God of mercy who saves many through faith in Jesus Christ. (Boice, J. M. (1991–). Romans: God and History (Vol. 3, p. 1406). Grand Rapids, MI: Baker Book House.)
(Format Note: Outline & some base commentary from MacArthur, J. F., Jr. (1991). Romans (Ro 11:25–30). Chicago: Moody Press.)
