Israel's Future Reception
Chapter 11
Three Proofs That God Has Not Cast Off His People Forever
In this chapter, Paul shows that God will once again take up with Israel and bring them into blessing. He begins by asking, "I say then, Hath God cast away His people? God forbid [Far be the thought]." Was the accusation of the Jews true, who said that the gospel Paul preached disregarded the promises of God to Israel? Paul answers this in the plainest of terms—NO! While the Scriptures state that God would “cast off” His people on account of their failure to receive the Messiah (Dan. 9:24-27; Mic. 5:1-3; Isa. 61:1-3; Psa. 69:22-36; Jer. 31:37-40; Zech. 11:1-13:6, etc.), nowhere do the Scriptures state that the casting off would be full or final. Paul proceeds to give three proofs that show that God has not rejected His people entirely.
At the Present There is a Remnant of the Nation Who Have Believed The Gospel and Have Been Blessed
Chap. 11:1-6—The first proof that God has not cast off His people (Israel) fully is that there is presently "a remnant" of Jews who have believed the gospel of God's grace. Paul, in fact, is an example. He says, "For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin" (vs. 1). Even though the mass of the nation has been blinded through unbelief, there is still a remnant of elect individuals who have believed, whom God has reserved for Himself, as there was in the days of Elijah. This "election of grace" are the first fruits of the nation, and are a pledge of the ultimate restoration of Israel in a coming day (Eph. 1:12). This shows that when men fail in their responsibility, God maintains His sovereignty and secures a remnant who believe. He will not allow His purpose to bless to be thwarted (Job 42:2; Isa. 46:10). Thus, the election of believing Jews at the present time is completely a work of sovereign grace.
Chap. 11:7-10—While the elect remnant of the nation has come into blessing, the mass has been judicially "blinded." This blinding should not come as a surprise to the Jews, because their own Scriptures state that it would happen! Paul quotes Isaiah: "According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear" (Isa. 29:10). He also quotes David, who prophetically uttered the Messiah's imprecatory prayer on the cross when He was rejected by the people: "Let their table (their sacrificial system) be made a snare, and a trap, and a stumblingblock, and a recompense unto them: let their eyes be darkened, that they may not see, and bow down their back alway" (Psa. 69:22-23). (See also Isaiah 6:9-10 with John 12:39-41, and also 2 Corinthians 3:14-15.) Thus, this blinding is a governmental judgment of God on the nation as a whole, but individuals among them can still come to Christ in faith and be blessed.
In Calling the Gentiles, God is Provoking The Jews to Jealousy—and This Proves That He is Not Finished With Israel
Chap. 11:11-25—The second proof that God is not finished with Israel is seen in His calling of the Gentiles to provoke Israel to jealousy (vs. 11). Paul says, "Have they stumbled that they should fall? God forbid [Far be the thought]. But rather through their fall [slipped away] salvation is come unto the Gentiles, for to provoke them to jealousy." The fact that God would want to stir up Israel, by way of provoking them to jealousy that they might turn again to Him, shows that He is not finished with them yet. Paul agrees that Israel has "stumbled," but he insists that they have not fallen, in the sense that it is all over for them. Reading the verse as found in the KJV might be confusing, because after stating that they haven't fallen, he goes ahead and says that they have! This conundrum is easily cleared up by understanding that the second use of the word "fall" in the eleventh verse is really a different word in the Greek, and should be translated "transgression." To "fall," in the sense that Paul speaks of it here, is a final thing "beyond recovery" (NASB); "transgression," on the other hand, does not carry that connotation. This occurs again in verse 12. Thus, Israel has stumbled and transgressed, but they have not fallen out of God's purpose to bless them.
Paul said that the "diminishing [default]" of Israel has opened the way for the Gentiles to have great "riches [wealth]." The "wealth of the Gentiles" refers to the favour that God has extended to the Gentiles in the gospel, without taking into account whether they have believed it or not. In other words, Israel's "loss" has been the Gentiles gain. This is a principle in God's ways that is found in many places in Scripture (Isa. 49:4-6; Acts 13:46-48; 18:5-6; 28:24-28; Rom. 1:16). He adds, "How much more their fulness!" That is, if the failure of Israel has led to blessing going out to the Gentiles in this Day of Grace, how much more will it be so when God restores Israel! Today, blessing through the gospel has gone out to the world in a limited way, but then it will be a worldwide conversion of the Gentiles (Psa. 22:27; 47:9; Isa. 2:2-3; Zech. 2:11; Rev. 7:9, etc.). Redeemed Israel will be God's channel of blessing to the nations in that day (Isa. 60-61, etc).
Paul says, "For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles" (vs. 13). He felt his responsibility toward the Gentiles, and from verse 13 to 32, he turns to speak directly to them. In interpreting this chapter, it is important to understand that Paul is not necessarily speaking of the Gentiles as believers, but of the Gentiles generically. His point is that they have had the incredible privilege of the gospel extended to them. We emphasize this because later in the chapter, he speaks of the possibility of these Gentiles being "cut off." True believers, as we know, are made part of the Church, and such will never be cut off. The Christian profession at large, however, will be judged by God and cut off (Rev. 3:16), because it has not continued in the goodness of God. Paul wanted to "magnify" his "ministry" in preaching to the Gentiles everywhere that he could, because in doing so, it might stir up some of his fellow countrymen to “jealousy,” and they would believe to the salvation of their souls (vss. 13-14).
He says, "If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?" (vs. 15) Just as surely as there has been a "casting away" of Israel, there will also be the "receiving of them" again in a coming day. Reconciliation here is not the same as in chapter 5:10-11 where all is vital and eternal. Here it is dispensational, being a provisional thing toward the Gentiles at this present time. Thus, the Gentile world has been brought near to God (in general proximity), but this is only outwardly. He says that the receiving of them (Israel) will be “life from the dead.” This is not referring to literal resurrection of human bodies (1 Thess. 4:16, etc.), nor is it speaking of Israel’s national resurrection (Isa. 26:19; Ezek. 37:1-14; Dan. 12:1-3), but of what will the Gentile world will experience as a result of Israel being restored to the Lord. Mr. W. Kelly said, “Whatever the divine mercy in the world’s reconciling, which we now know while the gospel goes forth to every creature, a wholly different blessedness awaits the whole world as ‘life from the dead,’ when all Israel is received back and saved....Will it not be for all on earth—‘life from the dead?’ (Notes on the Epistle to the Romans, p. 224).
Paul uses two figures to illustrate his point:
• A lump of dough.
• An olive tree.
First, as to the lump of dough, he says, "If the firstfruit [first piece of dough] be holy, the lump is also holy" (vs. 16a). The "firstfruit" is the remnant of Jewish believers at the present time who have believed the gospel. They have "pre-trusted" in Christ and are the first-fruits of the nation that will be saved in the future (vs. 5; Eph. 1:12). Thus, if by God's grace the firstfruit is holy, so will "the lump" be holy. The lump is the nation in a coming day, when they believe on Christ (vs. 26). Paul's point is that the few Jewish believers today—“a remnant according to the election of grace” (vs. 5)—are really a pledge or guarantee that the rest are true Israelites going to be saved. The existence of the remnant at this present time (the firstfruit) is evidence that the nation (the lump) will be saved in the future. By this we know that God has not given up on Israel; there is blessing in store for the nation.
Paul then passes on to the other figure—“the olive tree” (vss. 16b-32). He says, "If the root be holy, so are the branches.” The "root" is an allusion to Abraham, the father of the nation, who was set apart in a place of "holy" association with God (Isa. 51:2). Paul’s point here is that if the root (Abraham) is in an outward place of blessing, so also are “the branches” (Abraham’s descendants). However, being branches does not necessarily mean that all of Abraham’s descendants are born of God. They were in a place relative sanctification. Thus, as Paul has spoken of reconciliation (vs. 15), so he also speaks of sanctification (vs. 16)—both are a relative thing, not something vital and absolute.
Three Aspects of Sanctification
There are three aspects of sanctification (holiness) in Scripture that we must not confuse:
• There is absolute or positional sanctification as found in Acts 26:18; 1 Corinthians 1:2, 30; 6:11; 2 Thessalonians 2:13; Hebrews 10:10, 14; and 1 Peter 1:2. This has to do with believers being set apart to God through being born again and being saved.
• There is progressive or practical sanctification, as in John 17:17-19; Romans 6:19-22; 2 Cor. 7:1; Ephesians 5:26-27; 1 Thessalonians 4:4-7; 5:23; Hebrews 12:14. This has to do with the exercise of believers’ perfecting holiness in their lives.
• There is relative sanctification, which has to do with a person being set in a place of outward association with something holy.
Relative sanctification is also seen in 1 Corinthians 7:14, but in an entirely different connection. In that case, an unbelieving husband is said to be "holy" because of his association with his believing wife. It does not mean that he is saved, but that he is in a place of holy privilege. Relative sanctification is also seen in Hebrews 10:29, but in a different connection again. The Jews who professed faith in Christ, and took a Christian position, were in a sanctified place, but it does not mean that they were saved. The writer of Hebrews warns them that if they abandoned that Christian position, they would prove to be apostates, and there would be nothing but judgment for them (Heb. 10:30-31). Paul's point here in Romans 11:16 is that if the "root" of the nation (Abraham) has been set in a holy place of privilege in relation to God, then the "branches" (Abraham's descendants—the nation of Israel) are in that place too (Deut. 7:6; 14:2; 1 Kings 8:53; Amos 3:3). He is not speaking of what is vital through new birth, but being in a place of favour and privilege through their association with Abraham.
The Olive Tree
Vss. 17-22—The illustration of "the olive tree" shows that God's governmental displeasure has been against Israel (on account of their unbelief), and thus they have been removed from their place of favour and privilege, and it has given to the Gentiles. This does not mean that Israel's blessings have been spiritually transferred to the Church—the error of Reformed (Covenant/Replacement) Theology. The passage concerns Israel's privilege of being in a place of outward association with God, not Israel's blessings being given to the Church.
Israel had once occupied that place of privilege, just as the natural branches of the olive tree were connected to the "root." But through their disobedience, and ultimately their rejection of Christ, those "branches" have been "broken off," and branches from a "wild olive tree" (the Gentiles) have been "grafted in." The wild olive branches refer to those of the Christian profession (which is largely composed of Gentiles – Acts 15:14; 28:28). The branches in this passage do not refer to believers, but rather to persons (some real, and some not), being in a place of outward favour with God. Hence, the wild olive branches do not represent the Church, but rather those who profess faith in Christ in this Day of Grace. (If the branches were true believers, then this would be teaching that it is possible for a believer to lose his salvation, because verse 22 states that they will be "cut off" if they don't continue in the goodness of God. Scripture teaches that this is impossible; believers are eternally secure – John 10:27-28, etc.).
The fact that the passage is written to those who represent the wild olive branches shows that at the time of Paul's writing this epistle, Israel was viewed as already being set aside in the ways of God. Notice also that he says that "some" of the natural branches have been broken off; he did not say all of them, because there is the remnant of Jews who have believed the gospel (vs. 5). The natural branches being "broken off," refers to the nation of Israel being set aside nationally in the dealings of God. Micah 5:3 attests to this. He states that in view of the Messiah being rejected by the Jews, He would "give them up" until a time of travail comes upon them—which refers to the Great Tribulation. The wild olive branches that have been grafted in are warned that they, too, will be "cut off," if they don't "continue in His goodness" (vs. 22). This refers to the privilege that is presently being shown to Christendom being taken away through judgment (Rev. 3:16). Revelation 2-3 is evidence that the Christian profession has not continued in the goodness of God and awaits judgment. There is no mention in Scripture of Christendom being restored.
Vss. 23-24—Paul then speaks of the possibility and the inevitability of the "natural branches" being grafted in again. This obviously refers to God’s taking up with Israel again, in a national way. The condition is simply, "If they abide not still in unbelief." That is, if they give up on their stubborn unbelief—which a remnant of the nation will do in a coming day.
The Mystery of Israel's Blindness—A Temporary Thing
Vs. 25—Paul then says that he did not want the brethren to be "ignorant" of the "mystery" of Israel's blindness. It is quite possible that we could be lifted up in pride ("wise in your own conceits"), thinking that we are better than Israel. It is only "blindness in part" that has happened to Israel because there is a remnant that has believed the gospel. And, that blindness will only continue "until the fullness of the Gentiles be come in." This refers to the complete number of elect persons who will believe the gospel going forth today. The Lord will then take the Church home to heaven at the Rapture (John 14:2-3; 1 Thess. 4:15-18). After this, the Lord will take up with Israel again and the Jews will then enter "the time of Jacob's trouble" (Jer. 30:7), also called "the time that she which travaileth hath brought forth" (Micah 5:3), and the "great tribulation" (Matt. 24:21). Through the intense pressure of this trial, a remnant of God-fearing Jews will "turn to the Lord" in repentance about their national sin of crucifying Him (2 Cor. 3:16a). See also Isaiah 53. Immediately, "the vail" that has been over their eyes and hearts "shall be taken away" (2 Cor. 3:16b). "They shall look upon Me whom they have pierced, and they shall mourn for Him" in repentance (Zech. 12:10), and then the Lord will open a "fountain" (figuratively) for the cleansing of their sin, whereupon they will be restored to Him (Zech. 13:1). "In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness" (Isa. 29:18). And again, "The eyes of them that see shall not be dim, and the ears of them that hear shall hearken" (Isa. 32:3).
The Scriptures State That the Lord Will Come Out of Zion and Save Israel
Chap. 11:26-32—This brings Paul to a third proof that God is not finished with Israel—the Word of God (particularly the Old Testament Prophets) plainly states that the Lord will save "all Israel." Since this clearly hasn't happened yet, it is a promise that is yet to be fulfilled. If God has pledged with His Word that He will do this, He cannot go back on it. If He were to go back on His Word, then He would have more to lose than Israel! He would lose His honour and reputation, and show Himself to be a God that cannot be trusted! Since He cannot and will not deny Himself, His Word shall stand. "God is not a man, that He should lie; neither the son of man, that He should repent: hath He said, and shall He not do it? Or hath He spoken, and shall He not make it good?" (Num. 23:19).
In saying that "all Israel shall be saved" we know from what Paul has already taught us in chapter 9:6-8 that this refers to all true Israelites. That is, those who have not only Abraham's bloodline, but also Abraham's faith. The aspect of salvation here is not only that of the soul, but also in a literal sense—saved from their enemies and established as a nation in Christ's future millennial kingdom (vss. 26-27). Paul quotes Isaiah 59:20-21 as an example of a prophecy that is yet to be fulfilled in connection with Israel's national blessing.
Vss. 28-29—Still addressing the Gentiles, Paul has shown that God has blessing for both Israel and the Gentiles, but in two different ways and at two different times. He says, "As concerning the gospel, they are enemies for your sakes." The Gentiles can thank God that Israel has stumbled, because it has opened the door for their sakes. But that doesn't mean that it's all over for Israel. He says, "But as touching the election, they are beloved for the father's sakes," and will be blessed some day in the future. He assures us of this, stating that "the gifts and calling of God" in connection with Israel, are "without repentance." That is, God will not repent (change His mind) of what He has promised to Israel. Hence, the promises made to the fathers and the prophecies made by their Prophets concerning Israel's blessing are sure.
Vss. 30-32—Paul concludes his remarks by stating that when it comes to God's blessing for man, whether for Jews or for Gentiles, it all comes down to His sovereign goodness and mercy. While the Gentiles have "now obtained mercy" through Israel's "unbelief," "they (Israel) also may obtain mercy" in the same way in the future. Thus, “God hath shut up together all in unbelief, in order that He might show mercy to all.” Hence the gospel Paul preached did not in any way conflict with the promises of God to Israel.
Three Expressions Used in Scripture In Connection With the Gentiles
• "The Times of the Gentiles" (Luke 21:24)—This refers to the period of time when "the throne of the LORD," which denotes His power in government (1 Chron. 29:23), has been transferred to the Gentiles (Dan. 2:37; 5:18-19), on account of Israel's failure (2 Chron. 36:14-21). This period of time began in 606 B.C. and will close at the Appearing of Christ (Luke 21:24-28). The government of the earth during this time has passed through four successive Gentile empires—the Babylonians, the Medes and Persians, the Greeks, and the Romans. During the Roman rule, God introduced an interposed heavenly calling of the Church by the gospel as a parenthesis in His dealings with the earth, after which "the throne of the LORD" will once again be given to redeemed Israel and established in Jerusalem when Christ will reign as King over all the earth (Jer. 3:17; Dan. 2:35, 44; Zech. 14:9; Psa. 47:7).
• "The fullness of the Gentiles" (Rom. 11:25)—This refers to the complete number of elect persons who will believe the gospel of God's grace, going forth today among the Gentiles.
• "The riches [wealth] of the Gentiles" (Rom. 11:12)—This refers to the special favour that God has extended to the Gentiles in giving them an opportunity to hear the gospel.
Paul's Doxology
Vss. 33-36—At this point, Paul has reached the summit of truth in the epistle. Like a mountain climber who has reached the peak of the mountain that he has been climbing and turns around to look back to see how far he has come, Paul looks back over the trail of mercy and grace that he has expounded in the foregoing chapters, and spontaneously breaks out in a doxology of praise to God for His wisdom and ways. Nothing could be more appropriate to such a story of grace! It depicts what ought to be the response of every Christian.
In this doxology, we see that the Apostle's heart is full of praise and admiration for God's great plan to save and bless both Jews and Gentiles. Seven great attributes of God are mentioned: the “riches,” the “wisdom,” the “knowledge,” the “judgments,” the “ways,” the “mind,” and the counsel of God. All of these things have worked together to secure our blessing in a way that is beyond understanding.
Paul ends by acknowledging that all good and blessing have their source in God Himself; it is all "of Him." Everything that He has brought to pass for the blessing of man is "through Him," and will ultimately return "to Him" for His own glory. This shows that God is the Source of all good, the Agent of all good, and the Object of all good. Everything has been designed to bring "glory" to Him, and will bring glory to Him in the day of Christ's manifestation. Paul rightly concludes the doxology with a hearty "Amen" ("So be it").
Three Great Pauline Doxologies
• Doxology for the wisdom of God (Rom. 11:33-36).
• Doxology for the love of God (Eph. 3:20-21).
• Doxology for the grace of God (1 Tim. 1:17).