Apart From Mercy We Are All Ruined

In Romans 11:25-32, Paul is describing this last interconnection between the Jews and the Gentiles and God's plan to claim a people devoted to Himself, for His glory.  The last blog was intended to established the correct paradigm as we enter into this last relational description.  Paul is explaining the "mystery" and how it shows us how "all Israel will be saved".  Israel, of course, is the Israel of promise, the godly seed, the faithful chosen remnant.  And this Israel (as opposed to the natural Israel) will reach its culmination when the elect of every nation and of all ages have been saved.  How is this salvation to be effected?  Well, we read:

“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”; “and this will be my covenant with them when I take away their sins.”” (Romans 11:26–27, ESV)

Paul quotes three Old Testament passages: Psalm 14:7, Isaiah 27:9, and Isaiah 59:20, 21.  It surprises me that so many worthy scholars immediately conclude (Because they have a futuristic bias; a bias I cannot find in the passage.) that Paul is here anticipating the Second Coming of our Lord.  When Christ comes the Second Time He will deliver His people from wrath (1 Thessalonians  1:10).  This passage speaks of a deliverance from sin according to the New Covenant (Hebrews 8:8-12).  

Although I find myself sitting rather alone in this pew, Albert Barnes has a similar view.  He writes,

"The quotation [Isaiah 59:20] is not literally made, but the sense of the passage is preserved. The Hebrew is, “There shall come to Zion a Redeemer, and for those who turn from ungodliness in Jacob.” There can be no doubt that Isaiah refers here to the times of the gospel . . . And when it is said that the Redeemer should come out of Zion, it means that he should arise among that people, be descended from themselves, or should not be a foreigner."[1]

The Gospel implications are clearly affirmed in the following verses.  Of profound importance is Dr. Richard N. Longenecker comment: "The effect upon Israel is not couched in terms of material prosperity or martial invincibility, but purely in spiritual terms, in the forsaking of godlessness and the removal of sins by the Lord God. The reference to covenant suggests that Jeremiah 31:31-34 was in the mind of the apostle along with the passages from Isaiah."[2]  To displace the contemporary importance of Jeremiah 31 to a futuristic, Jewish restoration runs counter to a plethora of Biblical evidence.  So I am convinced that the Gospel age, the coming of the Messiah to "give His life a ransom for many" (Matthew 20:28) is the means by which this "all Israel" will be saved.

This is a clear, concise summary statement from the Apostle.  Paul, maintaining his explanation affirms: “As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable.” (Romans 11:28–29, ESV).  As Paul keeps the key questions in mind (Has God's promises failed?  Has God rejected Israel?)  he summarizes that currently many are enemies of God.  "For your sake" references verse 11 (“So I ask, did they stumble in order that they might fall? By no means! Rather through their trespass salvation has come to the Gentiles, so as to make Israel jealous.” (Romans 11:11, ESV).   The promises given to the Patriarchs, that impact a believing, faithful people, will not fail, nor are they irrevocable.   

And here is the closing statement of this great defender of free grace: “For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. For God has consigned all to disobedience, that he may have mercy on all.” (Romans 11:30–32, ESV). 

Paul, in his closing remarks has both Jew and Gentile in mind.  God has consigned all to disobedience.  That is the imputation of Adam's guilt (see Romans 5:12).  The purpose is that He might show mercy to all.  That 'all' is the same 'all' as in Romans 5. “Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men.” (Romans 5:18, ESV).  This does not teach universalism – that all people will eventually be saved[3].  No!  

"Paul’s argument concludes in a manner parallel to 3:19–21, stressing that Jew and Gentile are united in two things: the disobedience of sin, and the offer to them of the mercy of God. The wisdom and sovereignty of God’s grace are demonstrated in the way in which His purposes are fulfilled: the disobedience of the Jew leads to God’s mercy reaching the Gentiles; the mercy of God to the Gentiles leads to the reception of mercy by the Jews. There is no difference—all (Jew and Gentile alike) have sinned (3:23), and God has mercy on both (1:16)."^[4]

The key word that ends Paul's defense of God's righteousness is the word "mercy".  It emphasizes that there are no privileges of status before God.  One's ethnicity is no grounds for redemption.  Whether Jew or Gentile it is all of mercy.  God is not obligated to save.  It is of profound matchless grace that He would extend mercy to even some. 

This magnanimous, majestic plan of God to save lost and rebellious sinners abounds in a note of doxological praise:  “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! “For who has known the mind of the Lord, or who has been his counselor?” “Or who has given a gift to him that he might be repaid?” For from him and through him and to him are all things. To him be glory forever. Amen.” (Romans 11:33–36, ESV).

Previous Blogs on this topic:

1	God Will Never Reject Those He Has Chosen	Romans 11:1-6
2	The Cooperation of God in the Choice to Reject Him	Romans 11:7-10
3	Proof That Israel is Not Condemned	Romans 11:11
4	When Fullness Doesn't Mean Full and All Doesn't Mean All	Romans 11:12
5	Christ.  Reconciliation for the Gentile. New Life for the Jew.	Romans 11:13-15
6	Holy Dough, Holy Branches	Romans 11:16-18
7	Faith Keeps Jews and Gentiles Alike in the Tree	Romans 11:19-24
8	The Mystery and "All Israel"	Romans 11:25-26
9	Apart From Mercy We Are All Ruined	Romans 11:27-36

To God be the Glory!

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[1] http://www.studylight.org/commentaries/bnb/view.cgi?bk=44&ch=11

[2] Expositor's Bible Commentary, The, Pradis CD-ROM:Romans/Exposition of Romans/VI. The Problem of Israel: God's Righteousness Vindicated (9:1-11:36)/G. Israel's Future Salvation (11:25-32), Book Version: 4.0.2 

[3] "But Paul makes it plain in this context that only those who 'receive' (v. 17) God’s gift belong to Christ (see also 1:16–5:11, which indicates that only those who have faith will be justified)." - Crossway Bibles. (2008). The ESV Study Bible (p. 2166). Wheaton, IL: Crossway Bibles.

^[4] Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: bringing the light of the Reformation to Scripture: New King James Version (Ro 11:30). Nashville: T. Nelson.

The Mystery and "All Israel"

Verses 25-32 of Chapter 11 prove to be incredibly contentious.  Sadly it appears that once an interpreter establishes a consensus about these verses, there is a tendency to read it back into the previous verses through to Chapter 9.   The opposite must occur.  All that has preceded must rest in harmony with whatever interpretation is understood by these verses.  

So far in the previous chapters there has been no indication that the  eternal promises given to Israel can be claimed by any, except those who are the elect within the ethnic nation.  “This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.” (Romans 9:8, ESV).  This is the Israel according to promise. The prophets, according to Romans 9, saw clearly that not all Israel would be saved.  Only those faithful to their God can claim the promises of God. ". . . Only a remnant of them will be saved."^[1]

In Chapter 10, Paul clearly teaches that God uses a very tangible way to save men and women: the Gospel message.  But this message must be accompanied by the influence of His graceful intention and power to save.  To Israel: "the responsibility of your future is clearly your own."  Believe and be saved.

There has been no hint of anything different thus far in Chapter 11.  There is only one people of God, Jew and Gentile, saved by grace through faith.  The ultimate realization of the promises to the Patriarchs are based upon the faithful lives of God's elect.  Now Paul continues describing this somewhat intriguing relationship between Jew and Gentile.

“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. 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”; “and this will be my covenant with them when I take away their sins.” As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable. For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. For God has consigned all to disobedience, that he may have mercy on all.” (Romans 11:25–32, ESV)

Paul introduces us to a "mystery".  This is the first time this word is used in these chapters.  It is the Greek word μυστήριον [moos·tay·ree·on].  This is a favorite word of Paul and he uses it in the sense of God's saving plan, once hidden within the types and shadows of the Old Covenant, but now made known by revelation in the New Covenant.  E.G., “Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages” (Romans 16:25, ESV).

It is my opinion that the understanding of the concept of Paul (the mystery) is key to understanding the rest of his statements. 

A key explanation of this 'mystery' is in Ephesians 3.  Notice: “For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles— assuming that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.” (Ephesians 3:1–6, ESV)

Notice this clear statement: “This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.” (Ephesians 3:6, ESV).  That is key! The 'mysterious' plan of God involved, according to Ephesians 2:13–16, to take the Gentiles (those who were far off and bring them together with those who are "near" through the "blood of Christ" and make "one body" – The Church.  Now this was such a 'mystery' that even Christ's own Apostles had a difficult time figuring it out, initially.  But at the so-called Jerusalem Council is was affirmed:

“After they finished speaking, James replied, “Brothers, listen to me. Simeon has related how God first visited the Gentiles, to take from them a people for his name. And with this the words of the prophets agree, just as it is written, “ ‘After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things known from of old.’” (Acts 15:13–18, ESV)

When the question came up as to whether Gentiles could be saved, James reaches back into the Old Testament, particularly Amos 9:11–12, and affirms that God had a plan to restore the house of David; and He would do that through the inclusion of Gentile converts.   Dr. Richard N. Longenecker makes a great contribution to our understanding.  He writes:

"James is saying, God's people will consist of two concentric groups. At their core will be restored Israel (i.e., David's rebuilt tent); gathered around them will be a group of Gentiles (i.e., "the remnant of men") who will share in the messianic blessings but will persist as Gentiles without necessarily becoming Jewish proselytes."[2]

So again Paul is saying, "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. And in this way all Israel will be saved . . .."^[3]  Paul's "partial hardening" cannot mean anything different than he has already taught.  He has said that not all Israel was hardened (Romans 9:6–7).  A remnant according to grace has been kept until the "fullness of the Gentiles has come in".  This is the mystery.  God making a people out of elect Jews and saved Gentiles.  This people we call The Church.  The One Body.  The One Man.  "And in this way": (What way?) uniting elect Jew and elect Gentile in Christ, "all Israel will be saved."

The "all Israel" cannot mean anything different than the unification of Jew and Gentile into One Body through the redeeming, electing mercies of God.  Even as Paul had earlier written to the Galatians:

“Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—” . . . . “for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.” (Galatians 3:13, 26–29, ESV)

This is the "Israel of God" (Galatians 6:16).  "All Israel" refers to "the salvation of the church of Jesus Christ, both Jews and Gentiles, throughout history." ^[4]  To confirm, we need to remember that Paul is answering two questions:  1) "Has the word of God failed?" (9:6); and "Has God rejected His people?" (11:1).  Paul is answering questions in the present, saying "no" to both.  And in this case that we are presently expounding Paul is saying that the answer is found in God's "mystery" – the salvation of elect Jews and Gentiles into One Body, the True Israel.

"'All Israel' refers to all the elect in every generation from ethnic Israel. Paul sweeps together the remnant of elect Israelites in every generation into 'all Israel' in verse 26. Together with the 'fulness of the Gentiles', 'all Israel' makes up the elect people of God." – Dr. Samuel Waldron.

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Previous Blogs on this topic:

1	God Will Never Reject Those He Has Chosen	Romans 11:1-6
2	The Cooperation of God in the Choice to Reject Him	Romans 11:7-10
3	Proof That Israel is Not Condemned	Romans 11:11
4	When Fullness Doesn't Mean Full and All Doesn't Mean All	Romans 11:12
5	Christ.  Reconciliation for the Gentile. New Life for the Jew.	Romans 11:13-15
6	Holy Dough, Holy Branches	Romans 11:16-18
7	Faith Keeps Jews and Gentiles Alike in the Tree	Romans 11:19-24
8	The Mystery and "All Israel"	Romans 11:25-26
9

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^[1] The Holy Bible: English Standard Version. (2001). (Ro 9:27). Wheaton: Standard Bible Society.

[2] Expositor's Bible Commentary, The, Pradis CD-ROM:Acts/Exposition of Acts/Part II. The Christian Mission to the Gentile World (12:25-28:31)/Panel 4-The First Missionary Journey and the Jerusalem Council (12:25-16:5)/E. The Jerusalem Council (15:1-29)/3. The summing up by James (15:13-21), Book Version: 4.0.2

^[3] The Holy Bible: English Standard Version. (2001). (Ro 11:25–26). Wheaton: Standard Bible Society.

^[4] Crossway Bibles. (2008). The ESV Study Bible (p. 2177). Wheaton, IL: Crossway Bibles.

The Gift of Faith Keeps Jews and Gentiles Alike in the One Tree

Establishing the rather controversial but contextual reality that when Paul speaks of branches and grafting, he is in fact talking about that which is produced by or established in the promises God has made to the Patriarchs or more concisely The Abrahamic Covenant.  He was clear about that in his earler letter to the Galatian churches:  “Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ.” (Galatians 3:16, ESV); and again “And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.” (Galatians 3:29, ESV).

But this comes with a warning to us Gentiles in Romans 11:18 (ESV), "Do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you." "Jewish Christians, by virtue of their ethnic origin, are “natural branches.” They belong to the olive tree, which represents the true people of God, by birth. But God has grafted “wild olive branches” into the tree: he has called Gentiles, who had no stake in Israel by birth, to become part of his people."^[1]

We are not sure of the source of the Gentile arrogance.  It could be somewhat of a game of "one-up-man-ship"!  It could be a pride in suggesting, "Look how bright we are.  We heard and believed."  Paul warns against such arrogance. "Because their salvation is entirely by grace, they have no cause for boasting or despising Jewish believers. Such Gentile arrogance in relation to Jews would simply mirror the same spiritual pride that has led to the Jews’ hardening (2:17)."^[2]  The salvation of anyone is through the electing mercies of God, by grace through faith.   Verse 20 and 21 expounds on that warning:

“That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. For if God did not spare the natural branches, neither will he spare you.” (Romans 11:20–21, ESV)

Paul is reaching into one of his favorite doctrinal truths.  This is a truth that causes no small contention and misunderstanding in Christendom. In short Paul is alluding to the Doctrine of Perseverance of the saints.  Notice in these verses the call to "stand fast through faith".  Note Colossians 1:21–23 (ESV):

"²¹ And you, who once were alienated and hostile in mind, doing evil deeds, ²² he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, ²³ if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister."

No Christian, Jew or Gentile, can enjoy assurance of salvation apart from "continuing".   Indeed we notice Paul's call to the Roman Christians to live in fear. Likewise he wrote to the Philippians:

 “Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling,” (Philippians 2:12, ESV). 

The warnings of Scripture are intended to motivate not paralyze.  It should not shock even those who are convinced (as I am) of the truths regarding the security of the believer, that God, in mercy, would supply warnings to us to walk in faith, by faith.  Ultimately and assuredly the mercy is this: “for it is God who works in you, both to will and to work for his good pleasure.” (Philippians 2:13, ESV). Therefore Paul could write with confidence: “For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off.” (Romans 11:21–22, ESV).  "His severity has been the portion of Jews who have not believed, but his kindness has been poured out on the Gentiles. Still, they must persevere in faith. Otherwise, they too will be judged as unbelievers." ^[3]

Now here is the first (may I add) sign of real hope for Jews.  Paul adds: “And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again.” (Romans 11:23, ESV).  There is no indication that this is a "national" anticipation.  It is simply clear (Paul being a prime example) that "although some Israelites had stumbled, they had not fallen past the point of redemption. God will accept them back as part of His people if they accept Christ as their Lord and Savior."^[4]  [Emphasis mine] “For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree.” (Romans 11:24, ESV).  Every illustration has it's value and it's weakness.  Paul's unique point is a reminder of this.  More specifically we note "that his illustration of the olive tree does not follow the pattern of grafting ordinarily found in the ancient Mediterranean world but is in fact the reverse of it."[5]

Dr. Moo's conclusion is excellent: "But the illustration does serve to make one point very clear: ultimately there is only one people of God. Gentile believers and Jewish believers belong to the same tree. One root—God’s promises to the patriarchs—nourishes them all. God’s kindness in election is the basis for his grafting all branches into the tree. And one condition—faith—keeps Jews and Gentiles alike in the tree."^[6]

We hold that in our minds as we move into the final relational descriptions of Paul in verses 25-32.

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Previous Blogs on this topic:

1	God Will Never Reject Those He Has Chosen	Romans 11:1-6
2	The Cooperation of God in the Choice to Reject Him	Romans 11:7-10
3	Proof That Israel is Not Condemned	Romans 11:11
4	When Fullness Doesn't Mean Full and All Doesn't Mean All	Romans 11:12
5	Christ.  Reconciliation for the Gentile. New Life for the Jew.	Romans 11:13-15
6	Holy Dough, Holy Branches	Romans 11:16-18
7	Faith Keeps Jews and Gentiles Alike in the Tree	Romans 11:19-24

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^[1] Moo, D. J. (2002). Encountering the book of Romans : a theological survey (p. 170). Grand Rapids, MI: Baker Academic.

^[2] Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: bringing the light of the Reformation to Scripture: New King James Version (Ro 11:18). Nashville: T. Nelson.

^[3] Crossway Bibles. (2008). The ESV Study Bible (p. 2177). Wheaton, IL: Crossway Bibles.

^[4] Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ro 11:23). Bellingham, WA: Logos Bible Software.

[5] Expositor's Bible Commentary, The, Pradis CD-ROM:Romans/Exposition of Romans/VI. The Problem of Israel: God's Righteousness Vindicated (9:1-11:36)/F. Israel's Temporary Rejection and the Salvation of Gentiles (11:11-24), Book Version: 4.0.2  

^[6] Moo, D. J. (2002). Encountering the book of Romans : a theological survey (p. 170). Grand Rapids, MI: Baker Academic.

Holy Dough, Holy Branches

The unique relationship between the disobedience of the ethnic nation of Israel that led to God's judicial denunciation, the preservation of a godly seed within the Jewish nation AND the salvation of some Gentiles, has been the ideas of the Apostle in Romans 11:11ff.  In verses 16 to 24 Paul turns to a couple important metaphors to advance our understanding of the Truth being taught.  This is the passage:

“If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches. But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. Then you will say, “Branches were broken off so that I might be grafted in.” That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree.” (Romans 11:16–24, ESV)

Paul mixes his metaphors, to our chagrin, which forces us to do some hard thinking. Important to our understanding is the answer to the question: "Who is the dough?  Who are the firstfruits?  What is the lump?  Who are the branches?"  The answer to this question, I would argue, is the interpretative key to the rest.  Whether we are talking about the "dough" or the "lump" (or "root") we are talking about something that is a base, a source, progenitor that produces "firstfruits"/ "branches" and the like.  The propositional truth is not difficult to understand.  Stated inversely: "Good trees produce good fruit."   So Paul appears to be saying if you recognize that the fruit is good and holy, then the thing that produced it must also be good and holy.

OK, so there would be some that say, "Because we see a remnant, chosen by grace, therefore this must prove that the stock (or better: the nation) from which they were drawn from is holy."   This, in the minds of these interpreters^[1] sets up an expectation for great things to come to that nation.   The root might also be the patriarchs.[2]  But Paul elsewhere bases the promises, not on the existence of a nation, but on the Patriarchs themselves.  For example:

Romans 9:5 (ESV), "To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen."

Romans 11:28 (ESV), "As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers."

 Most convincing is this Deuteronomic reference: “Yet the Lord set his heart in love on your fathers and chose their offspring after them, you above all peoples, as you are this day. Circumcise therefore the foreskin of your heart, and be no longer stubborn.” (Deuteronomy 10:15–16, ESV).  Dr. Moo notes in addition that " Jewish authors referred to the patriarchs as the “root” (e.g., 1 Enoch 93.5, 8; Philo, Who Is the Heir? )."^[3]

Based upon this clear Old Covenant expectation and contextual evidence I would argue that the principle that Paul is teaching relates, not to the nation generally.  Stated otherwise, I think we could paraphrase Paul by saying, “This piece of dough, the remnant chosen by grace, is holy because the whole lump (the Patriarchs) are holy. Inversely if the root (the Patriarchs) are holy then so will be their branches (the elect), their offspring.  If you read the nation of Israel as a whole into this equation then you are forced to make speculative conclusions as does the ESV Study Bible:  "As Paul has already explained in Romans 9–10, it does not follow from this that every Jewish person will be saved, but it does indicate that God will be faithful to his promises (9:6) and seems to imply that in the future many more Jews will be saved."^[4]

Paul then states what we know: some of the branches have been broken off. These CANNOT be the same "branches" as in verse 17!  As bizarre as that seems, we are obliged to believe that Paul sees the branches that were the godly seed of Abraham as different than the branches that disbelieved, that rejected the Messiah.  Natural branches (v21) will be broken off, not branches according to the promise.  

Now the argument that he makes is not new to us.  He writes, "But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, ¹⁸ do not be arrogant toward the branches . . .."^[5]  This is no different than what he has said, "through their trespass salvation has come to the Gentiles."^[6]

So let me summarize, two points are being established:

1. The offspring of the Patriarchs is holy; and

2. "Gentiles as wild shoots were grafted into the olive tree and now share in the root (the promises made to the patriarchs)."^[7]

Now Paul is going to apply this truth to the Gentile Church he is writing: “do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you.” (Romans 11:18, ESV).

To be continued . . ..  (Fortunately Paul got the keel of the ship evened out and there is no more rough roads by mixing metaphors J )

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Previous Blogs on this topic:

1	God Will Never Reject Those He Has Chosen	Romans 11:1-6
2	The Cooperation of God in the Choice to Reject Him	Romans 11:7-10
3	Proof That Israel is Not Condemned	Romans 11:11
4	When Fullness Doesn't Mean Full and All Doesn't Mean All	Romans 11:12
5	Christ.  Reconciliation for the Gentile. New Life for the Jew.	Romans 11:13-15
6	Holy Dough, Holy Branches	Romans 11:16-18

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^[1] Moo, D. J. (2002). Encountering the book of Romans : a theological survey (p. 170). Grand Rapids, MI: Baker Academic.

[2] "When narrowly defined, are Abraham, his son Isaac, and Isaac's son Jacob, also named Israel, the ancestor of the Israelites. These three figures are referred to collectively as the patriarchs of Judaism, and the period in which they lived is known as the patriarchal age." - https://en.wikipedia.org/wiki/Patriarchs_(Bible)

^[3] Moo, D. J. (2002). Encountering the book of Romans : a theological survey (p. 170). Grand Rapids, MI: Baker Academic.

^[4] Crossway Bibles. (2008). The ESV Study Bible (p. 2176). Wheaton, IL: Crossway Bibles.

^[5] The Holy Bible: English Standard Version. (2001). (Ro 11:17–18). Wheaton: Standard Bible Society.

^[6] The Holy Bible: English Standard Version. (2001). (Ro 11:11). Wheaton: Standard Bible Society.

^[7] Crossway Bibles. (2008). The ESV Study Bible (p. 2176). Wheaton, IL: Crossway Bibles.

Theology and the Local Church

"It used to be, a century or two ago, that theology was primarily done in the church and for the church. It’s not that Christian theologians were uninterested in engaging non-Christians. It’s simply that they understood that the primary audience of theology, and the primary constructors of theology, were Christians gathered in the local assembly. Somewhere along the way, however, that ceased to be the case. David Wells has even made the case that not only is theology not done in the local church, it’s increasingly not welcome there.

Instead, the church has become enamored with business practice and psychological method. Her leaders are expected to be CEO’s, not pastor-theologians. The church’s public gatherings are designed to be events that appeal to the outsider, rather than assemblies that give corporate expression to our identity as the people of God. And our habits of thought tend to be shaped more by polling data, the blogosphere, and the image-driven nature of television than they do the Bible. The thoughts of God and his glory, our nobility and depravity, and this world’s value and transience—thoughts that shaped and characterized the minds of previous generations of Christians—rest lightly, if at all, on the church today." [1]


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1.  Lawrence, M. (2010). Biblical Theology in the Life of the Church: A Guide for Ministry (pp. 109–110). Wheaton, IL: Crossway.

Christ. Reconciliation for the Gentile. New Life for the Jew.

This  study in Romans 9-11 has unfortunately had to take a backseat for a couple weeks.  So let's do a little re-cap. Previous to chapter 11, Paul has clearly indicted Israel in their rejection of the Messiah and disobedience to the Gospel.  He did this in light of God's clear promises (in Romans 8) to the people of God.  This has begged the question, "Has God been unfaithful?"   Clearly the answer is no.  Paul has clarified two things: One, Israel according to the promise is not ethnic Israel.  The Israel that received the promises is the elect seed.  And this elect seed not only exists within Israel but also extends to the Gentile world.  Paul is talking about the Church, the Body and the Bride of Christ. It is the Church that is the fullness of His glorious plan.  Those who did not believe the Gospel; those who were not chosen by grace, are hardened in their rebellion.

Paul himself is an example of God's gracious election and salvation.  Thus God's promises are true.  In fact the mercy of God is expressed also in the fact that through the rebellion of Israel, even now Gentiles are being saved.   Chapter 11 is essentially showing the reader how God has been working in both the Jewish and the Gentile communities to accomplish His purposes:

Verse	Jew	Gentile	Purpose Statement
11	Jewish transgression	Salvation has come to Gentiles	To make Israel jealous
12	Jewish transgression	Riches for the world (Gentiles)	How much more "their" fullness mean ?
	Jewish loss	Riches for the Gentiles
13-15	Jewish rejection	Reconciliation of the world
	Jewish acceptance	Life from the dead
16-24	Jewish branches broken off	Wild olive  grafted in	God able to graft in Jews again
25-27	Israel hardened in part	Full Gentiles come in	All "Israel" saved.
28-31	Jewish disobedience	You who were disobedient received mercy

As I ended the study in verses 11-12, I previously concluded: "I am convinced that a suitable paraphrase of verse 12 would go something like this: "If Israel’s failure resulted in some Gentiles coming into the kingdom, how much more is the glory of this relationship evidenced as some Jews come into the kingdom?"  So Paul progresses: “Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry in order somehow to make my fellow Jews jealous, and thus save some of them. For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?" (Romans 11:13–15, ESV)

Paul, as he addresses the Gentiles – the people-group to whom the Lord called him to minister, reminds them that God's wise plan is deeply entrenched in his thinking.  All the while that he is preaching the Gospel to the Gentiles, he is well aware of the fact that some Jews may be envious of his ministry.  He trusts this will enable him to explain the plan of God and the Gospel of Christ to his Jewish friends.   All this "magnifies" his ministry.  The more Gentiles that are saved can result in more Jews being saved! So again he recounts this amazing plan of God: For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?

Certainly Paul is keeping the same line of reasoning that Israel's rejection of the Messiah has granted opportunity for the message of reconciliation to into the world – specifically the Gentile world.  And then we have this unique phrase: what will their acceptance mean but life from the dead?   Again Paul is showing this relationship between Jew/Gentile.  "Their acceptance" means Jewish acceptance of the Messiah – the Gospel.  This, according to Paul, will bring life from the dead. 

 

There is some debate over this, even envisioning a huge end-time revival.  Note: "The ultimate reception of a repentant Israel will bring revival on an unprecedented scale. We may expect to see a mighty evangelistic movement in the last days which will be characterized by large numbers of Jews coming to receive Jesus Christ as their Messiah and Saviour."^[1]  This would break faith with the context, though.  Paul has already set the interpretive key.  The salvation he has in mind for both Jew and Gentile is "some" of each in accordance with God's elective purposes.  Also, Paul has been speaking in the past/present tense.  He is talking about what is happening now.  This is not a new phenomenon. The Old Testament always pointed toward that fact that the Gospel preached in the power of the Spirit would bring the dead to life (see Ezekiel 37). 

I am convinced that Paul simply  saying that those in Israel who believe and obey the Gospel, will become spiritually alive.  They will experience the New Birth.  They will know and be part of His New Covenant as the prophets foretold. “I will give them one heart and one way, that they may fear me forever, for their own good and the good of their children after them. I will make with them an everlasting covenant, that I will not turn away from doing good to them. And I will put the fear of me in their hearts, that they may not turn from me.” (Jeremiah 32:39–40, ESV) (cf: Jeremiah 31:31ff, etc.).

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Previous Blogs on this topic:

1	God Will Never Reject Those He Has Chosen	Romans 11:1-6
2	The Cooperation of God in the Choice to Reject Him	Romans 11:7-10
3	Proof That Israel is Not Condemned	Romans 11:11
4	When Fullness Doesn't Mean Full and All Doesn't Mean All	Romans 11:12
5	Christ.  Reconciliation for the Gentile. New Life for the Jew.	Romans 13-15

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^[1] Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2255). Nashville: Thomas Nelson.