Romans 15: William E. Wenstrom, Jr. Bible Ministries 1

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1 Romans 15:27 Romans 15:27a-Macedonia And Achaia Decided With Pleasure To Provide Aid For The Poor Jewish Believers In Jerusalem Because They Are Indebted To Them The apostle Paul in Romans 15:26 informs the Roman believers that he was going to serve the saints in Jerusalem by delivering to the destitute Jewish believers in that city an offering from the Gentiles in Macedonia and Achaia. Next, we will note Romans 15:27 and in this verse he teaches that the Gentile churches in Macedonia and Achaia decided with pleasure to provide a contribution for the destitute Jewish believers in Jerusalem because they are indebted to them. He goes on to write that the Gentile believers in Macedonia and Achaia were indebted to the Jewish since they shared in the spiritual blessings of the Jewish believers and were thus indebted to serve them also in material blessings. Romans 15:22, For this reason I have often been prevented from coming to you. 23 But now, with no further place for me in these regions, and since I have had for many years a longing to come to you. 24 Whenever I go to Spain for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while. 25 But now, I am going to Jerusalem serving the saints. 26 For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. 27, Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things. Yes and is the conjunction gar (γάρ), yes and the conjunction kai (καί) (keh), and. The NASU and HCSB interpret gar as being emphatic and translate it yes and they interpret the conjunction kai as copulative and render it and. Romans 15:27a, Yes, they were pleased, and they are indebted to them. (HCSB) The ISV renders both words as emphatic. Romans 15:27a, Yes, they were eager to do this, and in fact they are obligated to help them. (ISV) This translation does not take into account that there is a distinction in meaning between the two words. On the other hand, the NIV and NRSV render kai and and gar indeed and not interpret gar as reintroducing the verb eudokeo but translate the word together with kai as and indeed William E. Wenstrom, Jr. Bible Ministries 1

2 Romans 15:27a, They were pleased to do it, and indeed they owe it to them. (NIV) Romans 15:27a, They were pleased to do this, and indeed they owe it to them. (NRSV) The NIV and NRSV have both words connected to the statement opheiletai eisin auton (ὀφειλέται εἰσὶν αὐτῶν), they are indebted to them and neither connected to the verb eudokeo, which is incorrect since one of these two words is definitely modifying the verb. The NET and ESV interpret gar as being causal and render it for and they interpret kai as emphatic and render it and indeed. Romans 15:27a, For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. (NET) Romans 15:27a, For they were pleased to do it, and indeed they owe it to them. (ESV) If the conjunction gar is causal this would mean that it is introducing the third person plural aorist active indicative form of the verb eudokeo, they were pleased from verse 26 in order to show the basis for which he used it in that verse. In other words, it is introducing a statement that presents the reason why or the basis upon which the Gentile churches in Macedonia and Achaia decided with pleasure to provide from their own resources and own accord a contribution for the poor Jewish believers in Jerusalem. On the other hand, kai is emphatic emphasizing the statement opheiletai eisin auton (ὀφειλέται εἰσὶν αὐτῶν), they are indebted to them. The NET and ESV contend that it makes better sense that Paul would want to emphasize this statement rather than simply connecting it to the verb eudokeo, which the NASU and HCSB interpret Paul as doing. However, in the view of this writer, it would seem to make better sense having kai emphasizing the idea that the Gentile believers in Macedonia and Achaia decided with pleasure to provide for the needs of the Jewish believers in Jerusalem and gar as presenting the reason that they did so rather than vice versa. It makes better sense to interpret kai as emphasizing the verb eudokeo and gar as causal introducing the statement opheiletai eisin auton (ὀφειλέται εἰσὶν αὐτῶν), they are indebted to them. Thus, we would render the sentence They were pleased to do so indeed (kai) because (gar) they are indebted to them. So kai and not gar is serving to emphasize the thought that the Gentile believers in Macedonia and Achaia decided with pleasure to provide from their own resources and own accord a contribution for the destitute Jewish believers in Jerusalem and gar, not kai serves to introduce the reason they did so. Kai and not gar is emphasizing the statement that the Gentile believers in Macedonian and Achaia decided with pleasure to provide a contribution for the Jewish believers 2010 William E. Wenstrom, Jr. Bible Ministries 2

3 from their own resources and own accord and gar, not kai indicates that they did so because they were obligated to the Jewish believers. Therefore, we will render kai, indeed and gar, because. Romans 15:27, Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things. They were pleased is the third person plural aorist active indicative form of the verb eudokeo (εὐδοκέω) (ehv-thoe-keh-owe), which once again as it did in Romans 15:26 means to decide with pleasure to provide a contribution on behalf of the poor Jewish believers in Jerusalem. This word emphasizes that the Gentile believers in Macedonia and Achaia of their own accord took pleasure in providing for the needs of their poor Jewish brothers and sisters in Christ. The aorist tense of the verb is a constative aorist describing in summary fashion the period of time in which this contribution for the poor in Jerusalem was put together. It describes in summary fashion this period of time when these Gentile churches in Macedonia and Achaia willingly took pleasure in providing for the needs of the destitute Jewish believers in Jerusalem. The active voice means that the Gentile believers in the Roman provinces of Macedonia and Achaia perform the action of willingly taking pleasure in providing contribution for the needs of the poor Jewish believers in Jerusalem. The indicative mood is declarative presenting this assertion as a noncontingent or unqualified statement. We will translate eudokeo, They decided with pleasure. Corrected translation thus far of Romans 15:27, They decided with pleasure indeed because Romans 15:27, Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things. To do does not translate any words in the original text but is correctly added by the translators since they correctly interpret Paul as employing the figure of ellipsis meaning that he deliberately omitted the aorist middle infinitive form of the verb poieo (ποιέω) (pee-eh-owe), though it is implied. The meaning of the verb poieo is taken from its use in Romans 15:26 and thus means to provide something for somebody out of one s own accord and own resources. It is used of the actions of the Gentile churches in Macedonia and Achaia in providing of their own accord for the needs of the destitute Jewish believers in Jerusalem from their own resources. The aorist tense of the verb is a constative aorist describing in summary fashion the period of time in which this contribution for the poor in Jerusalem was put 2010 William E. Wenstrom, Jr. Bible Ministries 3

4 together. It describes in summary fashion this period of time when these Gentile churches in Macedonia and Achaia willingly took pleasure in providing for the needs of the destitute Jewish believers in Jerusalem. The middle voice of the verb puts special focus on the Gentile believers in Macedonia and Achaia emphasizing that this contribution was provided by them from their own resources and of their own accord. The verb poieo functions as a complementary infinitive meaning that it is completing the thought of the verb eudokeo, decided with pleasure. We will translate poieo, to provide of their own accord and from their own resources. Corrected translation thus far of Romans 15:27, They decided with pleasure to provide of their own accord and from their own resources indeed because So also does not translate any word in the Greek text but again is added by the translators since they interpret Paul as employing ellipsis meaning that he deliberately omits the accusative neuter singular form of the immediate demonstrative pronoun houtos (οὗτος). Our translation indicates that this word does not need to be added. Romans 15:27, Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things. They are is the third person plural present active indicative form of the verb eimi (εἰμί) (ee-mee), which means to exist in a particular state or condition indicating that the Gentile believers in Macedonia and Achaia existed in the state or condition of being indebted to the Jewish believers in Jerusalem. The third person plural form of the verb refers of course to the Gentile believers in Macedonia and Achaia. The present tense is a gnomic present, which is used for a general timeless fact or spiritual axiom, or an eternal spiritual truth. This indicates that the Gentile believers in Macedonia and Achaia were as an eternal spiritual truth obligated to the destitute Jewish believers in Jerusalem. The present tense is also a customary present used to signal an ongoing state indicating that the Gentile believers in Macedonia and Achaia existed in the state of being under obligation to the poor Jewish believers in Jerusalem. The active voice is stative indicating that the same thing. The indicative mood is declarative presenting this assertion as a noncontingent or unqualified statement of historical fact. We will translate eimi, they are, as an eternal spiritual truth William E. Wenstrom, Jr. Bible Ministries 4

5 Corrected translation thus far of Romans 15:27, They decided with pleasure to provide of their own accord and from their own resources indeed because they are, as an eternal spiritual truth Romans 15:27, Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things. Indebted is the nominative masculine plural form of the noun opheiletes (ὀφειλέτης) (owe-fee-let-tease). In classical Greek, this word denotes a debtor, someone who owes a debt. It also is used for one who is under (any kind of) obligation. Included in this is the idea of a moral binding to live in a particular manner. The noun opheiletes refers to one held by some obligation, bound by some duty and refers to a personal, moral obligation in contrast to a necessity in the nature of the case. The word does not appear in the Septuagint and only seven times in the Greek New Testament (Matt. 6:12; 18:24; Luke 13:4; Rom. 1:14; 8:12; 15:27; Gal. 5:3). The figurative sense of the word is used by Paul in Romans 1:14 to describe himself as one who is bound or committed to the task of communicating the gospel to all men. Romans 1:14, I am at the present time obligated to both the Greeks and the barbarians, to both the wise and the ignorant. In Romans 8:12, the noun opheiletes means that the Christian is a debtor to God the Father as a result of all that He has done for them through His Son Jesus Christ and the Holy Spirit the moment they were declared justified through faith in Jesus Christ. This indebtedness to the Trinity is to be reflected in the Christian s conduct in that they are not to submit to the desires of the sin nature but rather the desires of the Spirit. Romans 8:12, Indeed, therefore, spiritual brothers, we, as an eternal spiritual truth, are debtors, by no means to the flesh, that is, a lifestyle in submission to the flesh. In Romans 15:27, the noun opheiletes is again used in a figurative sense and means debtors since the word is in the plural describing the Gentile believers in Macedonia and Achaia in relation to the destitute Jewish believers in Jerusalem. The causal clause that follows containing a first class condition indicates that Gentile believers in Macedonia and Achaia are debtors to the poor Jewish believers in Jerusalem because they have shared in their spiritual blessings and are thus obligated to minister to them in material or temporal matters. Romans 15:27, Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things William E. Wenstrom, Jr. Bible Ministries 5

6 Opheiletes denotes that the Gentile believers in Macedonia and Achaia were morally and not legally obligated to provide for the material or temporal needs of the poor Jewish believers in Jerusalem since they benefited from the spiritual blessings flowing from the promises to the Jewish patriarchs. The gospel which they believed in, originated with the Jews and was proclaimed to them by the Jews and their Savior was a Jew. In Romans 11:13-28 and 15:8-12, Paul makes this clear. In Romans 11:13, Paul addresses his Gentile Christian readers in Rome specifically and expresses the fact that he takes great pride in his ministry as an apostle to the Gentiles. Romans 11:13, Now, I am at this particular time speaking to and for the benefit of all of you Gentiles. Contrary to what you might be inclined to conclude, to the very extent that I myself am sent to the Gentiles, I take pride in my ministry. In Romans 11:14, Paul completes the thought that he began in Romans 11:13 by relating to his Gentile Christian readers in Rome that he takes great pride in this ministry to the Gentiles because he hopes that it would perhaps provoke his fellow Jews to jealousy so as to save some of them. Romans 11:14, If, and let us assume that it is true for the sake of argument that I take pride in my ministry and of course I do because I already told you that, then perhaps (by this ministry) I will provoke to jealousy my nation and thus deliver some from among them. The protasis in this verse reiterates the fact that Paul established from his statement in Romans 11:13 that he took pride in his ministry to the Gentiles. The protasis would then persuade them to respond to the apodasis that perhaps by his ministry to the Gentiles he hopes to provoke his fellow Jewish countrymen to jealousy so as to save some of them. In our study of Romans 11:15, we noted that Paul employed a first class conditional statement that explains his statements in Romans 11: Romans 11:15, For you see, if, and let us assume that it is true for the sake of argument that their rejection reconciled the world s inhabitants and of course, we agree that this is a fact of history, then what will their acceptance bring about but life out from the spiritually dead ones. His statement in Romans 11:15 explains his statement in Romans 11:12 in the sense that Israel s transgression in rejecting Christ meant infinite wealth for the Gentiles is explained as God rejecting Israel and the infinite wealth for the Gentiles is explained as the Gentiles being reconciled to God. The statement in Romans 11:15 explains Paul s statements in Romans 11:13-14 in the sense that his desire to provoke his fellow unsaved Jews to jealousy through the function of his ministry to the Gentiles so as to save some of them has reconciled the Gentiles to God. The inference from this protasis teaches that if God s rejection of Israel for their 2010 William E. Wenstrom, Jr. Bible Ministries 6

7 rejection of His Son reconciled the Gentiles to Himself, then how much more will result from God accepting Israel when they have faith in His Son at His Second Advent. The protasis in Romans 11:15 reiterates and explains further his statement in Romans 11:12 by establishing the historical fact that God s rejection of Israel because of their rejection of Christ reconciled those Gentiles who trusted in Christ. From this protasis, Paul infers in the apodasis assuring his readers that when God accepts the nation of Israel for having faith in His Son at His Second Advent there will be a national regeneration. Therefore, Paul is teaching that if God rejected the nation of Israel for rejecting His Son Jesus Christ during His First Advent, there will certainly be a national regeneration of the nation of Israel when they have faith in Christ at His Second Advent. The apostle Paul in Romans 11:16 uses two metaphors to illustrate his assertion in Romans 11:2 that God has by no means rejected Israel forever and his assertion in Romans 11:11-15 that there will be a future national regeneration of Israel. Romans 11:16, Now, if, and let us assume that it is true for the sake of argument that the first portion is, as an eternal spiritual truth holy and of course, we agree it is because it is taught in the Scriptures, then the lump is, as an eternal spiritual truth also. Furthermore, if, and let us assume that it is true for the sake of argument that the root is, as an eternal spiritual truth holy and of course, we agree it is because it is taught in the Scriptures, then the branches are, as an eternal spiritual truth, also. The first is the first piece of dough/lump metaphor and the second is the root/branches metaphor. The first piece of dough and the root parallel each other and are analogous to the patriarchs and in particular Abraham. The lump and the branches also parallel each other and are analogous to the saved biological descendants of Abraham through Sarah. In the protasis of the first, Paul s readers would agree that that the first piece of dough is holy because this principle is implicitly taught in Numbers 15: Paul takes the principle implicitly taught in Numbers 15:17-21 and applies it to Israel in the sense that if God had accepted the progenitors of the nation of Israel, especially, Abraham, He has then sanctified or set apart his saved descendants as well. He is not attempting to prove that his protasis is true rather he is saying with the first class condition that we agree that it is taught in the Old Testament Scriptures that the first piece of dough is holy. The first class condition would then persuade them to respond to the conclusion that the whole lump of dough is as well. Therefore, Paul s audience would have to come to his conclusion if they submit to this line of argumentation. In the protasis of the second first class condition, Paul s readers would agree that it is taught in the Scriptures that the root, which is analogous to Abraham, is 2010 William E. Wenstrom, Jr. Bible Ministries 7

8 holy. Again, the first class condition would then persuade them to respond to the conclusion in the apodasis that the branches, which are analogous to saved Israelites, are as well. Therefore, Paul s audience would have to come to his conclusion if they submit to this line of argumentation. In both of these first class conditional statements, he wants them to come to his line of argumentation because he does not want them to prejudice against the Jews because of their rejection of Christ and to think that they are superior to the Jews. Therefore, it is essential that they agree with him on this point since it will help them to understand that God has a future with the nation of Israel and has not rejected her as a national entity. Again, he is also attempting to build unity between Jew and Gentile Christians. In Romans 11:17, Paul presents the protasis of a first class conditional statement. In this protasis, he reminds his Gentile Christian readers that branches were broken off, i.e. unsaved Israelites and they as a wild olive tree have been grafted in among the branches, i.e. born-again Israelites. He also reminds them in this protasis that they have become partakers of the rich root of the olive tree, Abraham and in particular the divine promises given to him contained in the Abrahamic covenant. Romans 11:17, However, if, and let us assume that it is true for the sake of argument that some, which are a part of the branches were broken off but because you are a wild olive, you were grafted in among them so that you became joint-partakers of the olive tree s root, which produces abundant oil and of course, we agree that this is a fact of history. The apodasis of this first class condition appears in Romans 11:18, which infers from the protasis a warning, namely his Gentile Christian readers were not to be arrogant towards either saved Jews or unsaved Jews. Romans 11:18, Do not assume arrogant superiority over the branches. However, if, and let us assume that it is true for the sake of argument that you are assuming arrogant superiority then remember that you, as an eternal spiritual truth, by no means sustain the root. But rather on the contrary, the root, as an eternal spiritual truth, sustains you. This passage not only contains the apodasis from the first class condition in Romans 11:17 but also a first class condition, which presents a contrast. The contrast is between Paul s Gentile Christian readers obeying his prohibition in the apodasis of the previous first class condition with that of disobeying the prohibition, which is assumed for the sake of argument in the protasis of the next first class condition in Romans 11:18. The protasis presents a hypothetical situation for the sake of argument. In it Paul says that if and let assume that it is true for the sake argument some of you do assume arrogant superiority over the branches. The apodasis of the first class 2010 William E. Wenstrom, Jr. Bible Ministries 8

9 condition is Remember that it is not you who supports the root, but the root supports you. The first class condition is indicating the assumption of truth for the sake of argument. The force of the indicative has the idea of the presentation of reality and in the first class condition the conditional particle turns such a presentation into a supposition. However, this does not mean that the condition is true. It does mean that as far as the portrayal is concerned, the point of the argument is based on the assumption of reality. The context does not indicate that Paul is affirming the truth of the protasis that Paul s Gentile Christians were arrogant towards the Jews. Rather Paul is using the first class condition in Romans 11:18 in a rhetorical sense, which has the idea of a polite command, couched in indirect language. There is nothing in Romans 11:1-17 or Romans 11:19-24, which indicates that Paul s Gentile readers were assuming arrogant superiority over the Jews. This first class condition is preventive maintenance or as a simple reminder to supplement the teaching they were already receiving from their pastors. This passage and the fact that Paul had not yet met face to face the Christians in Rome makes it more likely that the Gentile Christians in Rome were not assuming arrogant superiority over the Jews and that Paul was only attempting to remind them of what they had already been taught. Thus, the first class condition in Romans 11:18 indicates that Paul is speaking of a hypothetical situation that could possibly take place among the Jewish and Gentile Christians in Rome. In contrast with the apodasis, Paul teaches his Gentile Christian readers in Rome that they by no means sustain in a spiritual sense Abraham. But rather on the contrary, Abraham sustains them since God established a covenant with Abraham, which provide salvation for Gentiles through Abraham and his descendants, the Jews and in particular his greatest descendant, Jesus Christ. So the apodasis of this first class condition appears in Romans 11:18, which infers from the protasis a warning, namely his Gentile Christian readers were not to be arrogant towards either saved Jews or unsaved Jews. Next, in Romans 11:19, Paul once again employs a diatribe style by presenting an argument of a hypothetical Gentile Christian who seeks to justify assuming arrogant superiority over both saved and unsaved Jews. Romans 11:19, Therefore, you will contend, Branches were broken off in order that I myself could be grafted in. In this passage, Paul is assuming the position of a hypothetical Gentile Christian who seeks to justify assuming arrogant superiority over both saved and unsaved Jews. The statement that appears in Romans 11:19 is the result of an inference that could be implied from Paul s teaching in Romans 11:17. Paul taught in Romans 11:17 that branches (Jews) were broken off (rejected by God) and Gentiles (wild olive) were grafted into the olive tree in their place William E. Wenstrom, Jr. Bible Ministries 9

10 Branches were broken off describes God s rejection of those Jews who rejected His Son Jesus Christ as their Savior by not exercising faith in Him. So that I might be grafted in refers to the perspective of a hypothetical Gentile Christian and emphasizes that they arrogantly assume that God s purpose in rejecting the Jews was to graft Gentiles in, with the implication that God prefers the Gentiles to the Jews, which is false. In Romans 11:19-21, Paul is seeking to prevent what took place among his fellow Jews, namely, they erroneously and presumptuously believed that they merited being the covenant people of God, and inheriting the promises made to the patriarchs. They erroneously and presumptuously thought that they merited receiving the Temple service, the Shekinah glory, the giving of the Law, the adoption as sons, the covenants, Old Testament Scriptures and being descendants of the patriarchs. They erroneously and presumptuously thought that they merited the fact that the Messiah would be like them, Jewish. Therefore, Paul in Romans 11:19-21 is seeking to prevent this type of arrogance that was in the Jew from taking place among Gentile Christians. Paul does not want his Gentile Christians to assume arrogant superiority over the Jews just as the Jews assumed arrogant superiority over the Gentiles because of their many privileges bestowed upon them. He also does not want to the Gentile Christians to have a racial prejudice towards the Jews just as the Jews had towards the Gentiles. In Romans 11:19-21, Paul is also emphasizing with his Gentile Christian readers in Rome that they do not merit their salvation and thus there is no room for arrogance to the either unsaved r saved Jews since they were saved based on the merits of Christ! Also, Paul does not want his Gentile Christian readers in Rome to erroneously assume that they merit their salvation since God s faithfulness to the promises of the Abrahamic covenant made it possible for them to get saved in the first place. In Romans 11:20, Paul answers the argument of his hypothetical Gentile Christian by first acknowledging the fact that unsaved Jews were rejected by God for their unbelief in His Son Jesus Christ. However, he then reminds his hypothetical Gentile Christian that he stands by his faith in Christ. Also, in this passage, Paul issues a prohibition to those Gentile Christians who might think they are superior to the Jews to stop thinking arrogantly about themselves but to have reverence for God. Romans 11:20, Absolutely! They were broken off because of their unbelief but you are inserted because of your faith. Do not think arrogantly but rather make it a habit to reverence God the Father. In this passage, Paul is affirming the statement by his hypothetical Gentile Christian in Romans 11:19 that branches were broken off, which refers to God s rejection of those Jews who rejected His Son Jesus Christ as Savior. He does 2010 William E. Wenstrom, Jr. Bible Ministries 10

11 not affirm that these branches were broken off in order to graft Gentile Christians in but only that branches were broken off. This implies that Paul s hypothetical Gentile Christian was correct in saying that branches were broken off because this is an historical fact but they were incorrect and arrogant to say that they were broken off in order to graft them in. Paul corrects them in verse 20 by stating that they were broken off because of their unbelief and not in order to graft Gentiles in. In fact, he reminds his Gentile Christian readers who might hold this presumptuous and erroneous viewpoint that they stand by their faith not because they merited their salvation. They stand by their faith in the sense that they are accepted by God based on the merits of His Son Jesus Christ and His death on the cross. They were broken off because of their unbelief indicates that the nation of Israel was rejected by God because of unbelief or in other words failure to accept by faith Jesus Christ as their Savior. But you are inserted because of your faith presents a contrast between the Jews rejection by God because of their unbelief and the Gentiles acceptance by God because of their faith in Christ and indicates that Gentile Christians were accepted by God because of their faith in Jesus Christ. Their faith in Christ is nonmeritorious, thus they have no business thinking themselves better than the Jews. Do not think arrogantly prohibits Paul s Gentile Christian readers in Rome of thinking arrogantly by thinking that they merited their salvation or that God thought that they merited their salvation more than the Jews. In Romans 11:20, Paul is prohibiting the Gentile Christians from thinking arrogantly about themselves in the sense of thinking they are superior to the Jews because God accepted them and rejected the Jews for their unbelief in Christ. In this command But rather make it a habit to reverence God the Father Paul is saying instead of thinking yourself superior to the Jews I command you to have reverence and respect for God so that you worship Him for saving you through faith in His Son! Paul is commanding Gentile Christians who might think themselves superior to Jews to stop thinking that but rather they are have an attitude of deep respect and awe for the Lord since He saved them through faith in His Son and not based upon their own merits. He is commanding his Gentile Christian readers who might think themselves superior to the Jews to stop thinking arrogantly and instead be in awe of God in the sense of possessing an overwhelming feeling of reverence and admiration for Him for saving them by faith in Christ. The apostle is commanding his Gentile Christian readers who might think themselves superior to the Jews to stop thinking arrogantly and instead be filled with admiration, amazement and awe of God for saving them not based upon their own merits but on the merits of Christ. He wants them instead of thinking 2010 William E. Wenstrom, Jr. Bible Ministries 11

12 themselves superior to the Jews to have mixture of gratitude, adoration, reverence, fear and love for God because He did not save them on their own merits but because of their faith in Christ meaning that they were saved based upon the merits of the object of their faith, Jesus Christ. The apostle Paul is commanding his Gentile Christian readers in Rome who might think themselves superior to the Jews to stop thinking arrogantly and commands them to worship Him in the sense of contemplate how He has dealt with them in grace. They are to lovingly ascribe praise to Him for what He is, both in Himself, His Son s Finished Work on the Cross and in His ways because He did not save them based upon their own merits but based upon His grace policy and faith in His Son. They are to bow their souls and spirits in deep humility and reverence before Him because He did not save them because they were better than the Jews but rather He saved them based upon His grace policy and faith in His Son. Paul is commanding his Gentile Christians readers who might think they are superior to the Jews to stop thinking arrogantly and instead respond in the minds, emotions and body to who and what the Father is and what He has accomplished for them at the Cross. Next, the apostle teaches in Romans 11:21 that the reason why Gentile Christians should never think arrogantly but rather reverence God is that God did not spare the natural branches, unsaved Jews because of their unbelief and He will not spare unsaved Gentiles either for their unbelief. Romans 11:21, Because, if, and let us assume that it is true for the sake of argument that God the Father by no means spared some of the natural branches and of course, we agree that He didn t, then, neither will He spare you. This passage teaches Paul s Gentile Christian readers in Rome that the reason why they should never think that they are superior to the Jews as a race but rather reverence God is that God did not spare the unsaved Jews because of their unbelief and He will not spare unsaved Gentiles either for their unbelief. Thus, Paul is instructing his readers that you are not saved based upon the fact that your race has more merit with God than the Jewish race because God will not spare Gentiles who reject His Son like He did not spare Jews who rejected His Son. He is saying to his Gentile Christian readers in Rome in Romans 11:20-21 that you are saved based upon your faith in Christ and not because your race has more merit than the Jewish race. In Romans 11:22, Paul commands his Gentile Christian readers in Rome to consider God s kindness and uncompromising justice. In this passage, he teaches that those Jews who rejected Christ experience God s uncompromising justice but those Gentiles who had faith in Christ experience God s kindness. He also warns 2010 William E. Wenstrom, Jr. Bible Ministries 12

13 them that the Gentiles will continue to experience God s kindness if they continue to respond to His kindness as expressed in the gospel by exercising faith in Christ but if they don t, God will reject them just as He rejected those Jews who rejected Christ. Romans 11:22, Therefore, I solemnly charge you now to consider God s kindness and uncompromising justice! On the one hand towards those who fell into complete ruin-uncompromising justice while on the other hand towards you-god s kindness, if you continue to respond to His kindness otherwise you too will be cut off. The command in Romans 11:22 is the result of an inference from Paul s argument recorded in Romans 11: He commands his Gentile Christian readers in Rome to consider God s kindness and uncompromising justice. In the correlative clause he contrasts unsaved Jews with saved Gentiles and teaches that those Jews who rejected Christ experience God s uncompromising justice whereas those Gentiles who had faith in Christ experience His kindness. In the third class condition, he also warns his Gentile readers that Gentiles will continue to experience God s kindness if they continue to respond to God s kindness as expressed in the gospel by exercising faith in Christ. In the causal clause he presents the reason why they must continue to respond to the gospel by exercising faith in Christ, namely they too like the unsaved Jews will be rejected forever by God. In Romans 11:23, Paul teaches his Gentile Christians readers in Rome that the Jews will be accepted by God if they do not continue in their unbelief. Romans 11:23, However, if they also, as an eternal spiritual truth, do not continue in the sphere of unbelief then they will be grafted in because God the Father is, as an eternal spiritual truth able to graft them in again. So in Romans 11:23 Paul presents a contrast between God rejecting Gentiles for rejecting His Son Jesus Christ with His accepting Jews if they have faith in His Son. In this passage, Paul teaches his Gentile Christian readers that if the Jews do not continue in unbelief by having faith in Christ, then God will unite them with born-again Jews and Gentiles. He also instructs them that God can do this because He is omnipotent. All of this is to instill humility in Paul s Gentile readers in the sense of understanding that they are accepted by God because of the merits of the object of their faith, His Son Jesus Christ and not based upon the fact that they have more merit than the Jews. This is to protect them being anti-jewish and to motivate them to evangelize the Jews along with their fellow Gentiles. This statement is also designed to build unity among Jewish and Gentile believers in Rome and the churches throughout the Roman Empire William E. Wenstrom, Jr. Bible Ministries 13

14 Now, many expositors of this passage stumble over the fact that Paul uses an unlikely bit of horticulture by stating that God can engraft the branches broken back onto the olive tree. However, they fail to recognize that Paul is not talking about orchardists but rather He is instructing His readers regarding the power of God. The engrafting of the Jews back onto the olive tree because of their faith in Christ is nothing more than an illustration that speaks of the power and grace of God. In Romans 11:17, Paul teaches his Gentile Christian readers in Rome that they were analogous to a wild olive shoot of a wild olive tree that has been engrafted onto a cultivated olive tree, which is analogous to born-again Israel. Now the usual procedure was to insert a shoot or slip of a cultivated tree into a wild one. However, in Romans 11:24 Paul makes clear that the metaphor he is using is contrary to nature of grafting a wild olive branch (a Gentile) into a cultivated olive tree. The normal procedure was to take a shoot from an olive tree that bears good fruit and graft it onto a wild olive stock whose fruit is poor. The result is a tree with vigorous growth, which bears good olives. However, Paul reverses the procedure and speaks of grafting a wild olive onto the stock of a good olive and then later he speaks of grafting back some of the good olive branches that have been cut out. Such a procedure was unnatural and would be unfruitful, which is precisely Paul s point with his Gentile Christian readers. He wishes to underscore the miraculous nature of their new relationship with God and other Jewish Christians. Now here in Romans 11:23, Paul again uses a horticultural analogy, which again speaks of an unlikely procedure of regrafting a branch that has been broken off to illustrate that God will accept those Jews who do not persist in unbelief by exercising faith in Christ. What the orchardist would never do, namely regrafting a broken off branch, God, with respect to salvation can and will do, namely accept those Jews who do not persist in unbelief by exercising faith in Christ. Next, in Romans 11:24, the apostle Paul teaches his Gentile Christians readers in Rome that if they were cut off from what is by nature a wild olive tree and grafted contrary to nature into a cultivated olive tree, then how much more will the natural branches will be grafted into their own olive tree. This illustration emphasizes with Paul s Gentile Christian readers in Rome that if God accepted Gentiles who had faith in His Son who did not belong to born-again Israel (olive tree) then He will certainly accept those Jews who were broken off the olive tree because of their unbelief if they have faith in Jesus Christ. Romans 11:24, Because if, and let us assume that it is true for the sake of argument that you were cut off from that which is by nature a wild olive tree and in addition were grafted contrary to nature into a cultivated olive tree 2010 William E. Wenstrom, Jr. Bible Ministries 14

15 and of course, we agree that this is true then how much more will these which are natural be grafted into their own olive tree? Romans 11:24 presents the reason why God will accept unsaved Jews if they repent in believe in His Son Jesus Christ. This passage is composed of a first class conditional statement. In the protasis, Paul establishes by way of analogy the fact with his Gentile Christian readers that God accepted them through faith in His Son Jesus Christ even though they were not racially related to regenerate Israel, which is depicted by him as an olive tree. In the apodasis, he employs the logical argument of a fortiori to emphasize with his Gentile Christian readers that God will certainly accept Jews who are biologically related to regenerate Israel if they repent and believe in Christ. The logical argument of a fortiori in the apodasis of Romans 11:24 argues that if God can do the greater and accept Gentiles through faith in Christ, then He certainly can do the lesser and accept Jews who do so as well. If God accepted Gentiles with whom He never established an unconditional covenant with like He did the Jews with the patriarchs, then certainly He will accept the Jews if they have faith in Christ. If God can save Gentiles with whom He is not in covenant relation with, then certainly He will save Jews who are in covenant relation with. If God can graft branches (Gentiles) into the cultivated olive tree (saved Israel) that do not naturally belong to the cultivated olive tree by nature, then certainly God can graft branches (Jews) into the cultivated olive tree which belong by nature to it. Paul uses the a fortiori argument to emphasize with his Gentile Christian readers that they are not superior to the Jews. This first class condition is to promote unity in the churches between Jewish and Gentile Christians. He also wants to protect his Gentile Christian readers from getting arrogant towards unsaved Israel because of their rejection of Christ. He wants them to continue to evangelize the Jews. Paul in Romans 11:25 attempts to protect his Gentile Christian readers from arrogance by revealing to them the mystery that a partial hardening has occurred in Israel until the full number of Gentiles who will be saved has come to pass. Romans 11:25, In fact, I by no means want each and every one of you spiritual brothers and sisters to be ignorant of this mystery in order that you will not be arrogant concerning yourselves, namely that a partial hardness is taking place in Israel until and during which time the full number of Gentiles has come into existence. Then, in Romans 11:26, Paul cites Isaiah 59:20 to support his assertion that there will be a national regeneration of Israel and to teach that it will take place at Christ s Second Advent William E. Wenstrom, Jr. Bible Ministries 15

16 Romans 11:26, And then, in the following way, all Israel will be delivered just as it stands written for all of eternity, The Deliverer will arrive out from Zion. He will remove totally and completely the godless ones from Jacob. Paul in Romans 11:27 cites a combination of Isaiah 59:21 and 27:9 as further support for his prediction in Romans 11:26 that there will be a national regeneration of Israel. Romans 11:27, Furthermore, this is, as an eternal spiritual truth, the covenant established by Me for their benefit when I act on My promise and remove their sins. Romans 11:28 summarizes God s dealings with the nation of Israel and the Gentiles. Romans 11:28, On the one hand, from the perspective of the gospel, they are, as an eternal spiritual truth, enemies on behalf of all of you while on the other hand from the perspective of their election, they are, as an eternal spiritual truth, divinely loved because of the promises to the fathers. This passage is a correlative clause. The declarative statement in this correlative clause teaches that the Gentiles as a race or corporate unit benefited from the fact that the nation of Israel at the present time is God s enemy. However, the adversative clause teaches that from the standpoint of God electing them as a nation, Israel is the object of God s love because of His unconditional promises He made to the patriarchs. Then, in Romans 15:8, Paul presents the first of two purposes for Christ becoming a servant to the Jew, namely, it was because of the Father s faithfulness in order to fulfill the Father s promises to the patriarchs of Israel. Romans 15:8, For, I affirm, Christ is now and will forever be serving the circumcision because of God the Father s faithfulness in order to fulfill the promises, which belong to the fathers. The Lord Jesus Christ is described by Paul as a servant to the Jews which He manifested by fulfilling the Messianic promises and the promises made by God to the patriarchs of Israel and redeeming Israel from the curse of the Law (Galatians 3:13; 4:4b-5a). The Lord said that He was sent by the Father to lost sheep of the house of Israel (Matthew 15:24). This was true because He came to serve Israel by fulfilling the promises of her patriarchs. In Romans 15:8, Paul teaches that Christ became a servant to the Jews because of the Father s faithfulness. Christ came to fulfill the promises that God made with the patriarchs of Israel and are contained in the four unconditional covenants to Israel. These promises would also include Messianic promises as well. The four great unconditional covenants to Israel: (1) Abrahamic (Gen. 12:1-3; 13:16; 22:15-18; 26:4; 28:14; 35:11; Ex. 6:2-8). (2) Palestinian (Gen. 13:15; Ex William E. Wenstrom, Jr. Bible Ministries 16

17 6:4, 8; Num. 34:1-12; Deut. 30:1-9; Jer. 32:36-44; Ezek. 36:21-38). (3) Davidic (2 Sam. 7:8-17; Ps. 89:20-37) (4) New (Jer. 31:31-34; cf. Heb. 8:8-12; 10:15-17). We must reiterate that these four unconditional covenants (Abrahamic, Palestinian, Davidic and New) are all related to Israel and not the church. The nation of Israel was directly given the covenants according to Romans 9:1-5. Romans 9:1-5, I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, {separated} from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the {temple} service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen. However, the church and regenerate Gentiles who live outside the church age participate in the blessings of these covenants since she is the bride of Jesus Christ, the king of Israel (See Galatians 3). Galatians 3:13-14, Christ redeemed us from the curse of the Law, having become a curse for us -- for it is written, CURSED IS EVERYONE WHO HANGS ON A TREE in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith. Ephesians 3:1-13 teaches that it was a mystery that the Gentiles through faith in Christ would become fellow heirs with Jewish believers, fellow members of the body of Christ and fellow partakers of the four unconditional covenants of promise to Israel. So in Romans 15:9a, the apostle Paul presents the second purpose for Christ serving the Jews, namely, that the Gentiles would glorify the Father because of His grace. Romans 15:9, So that the Gentiles glorify God the Father because of grace. As it stands written for all of eternity, Because of this, I myself will, as a certainty, give praise to You among the Gentiles. Also, I will, as a certainty, sing praise to the character and nature of Your person. The second purpose is a direct result of Christ fulfilling the first purpose. By fulfilling the promises to the patriarchs of Israel, Christ provided the Gentiles the opportunity to experience eternal salvation through faith in Him since the promises to the patriarchs included blessings for the Gentiles and not just Israel. Therefore, Paul is saying that Christ welcomed the weak and the strong because He became a servant to the Jew because of God s faithfulness in order to fulfill the Father s promises to the patriarchs. Thus, consequently, a second purpose was fulfilled, namely that the Gentiles would glorify the Father because of His grace William E. Wenstrom, Jr. Bible Ministries 17

18 Christ welcomed the weak, who were primarily Jewish, into fellowship with Himself because of the Father s faithfulness in order to fulfill the covenant promises to the patriarchs of Israel. He welcomed the strong, who were primarily Gentile, into fellowship with Himself in order that they would glorify the Father because of His grace policy. To support all of this Paul cites Psalm 18:49 that the Father s redemptive purpose through His Son includes Gentiles along with Jews. In Romans 15:9b, he cites this Psalm to support his affirmation that God s redemptive purpose through His Son not only includes the Jews but also the Gentiles. Romans 15:9, So that the Gentiles glorify God the Father because of grace. As it stands written for all of eternity, Because of this, I myself will, as a certainty, give praise to You among the Gentiles. Also, I will, as a certainty, sing praise to the character and nature of Your person. Next, Paul in Romans 15:10 cites Deuteronomy 32:43 to support his affirmation that God s redemptive purpose through His Son not only includes the Jews but also the Gentiles. Romans 15:10, And, furthermore, it says, I solemnly charge all of you Gentiles to make it your top priority to rejoice together with His nation and do it now. In Romans 15:11 cites Psalm 117:1 to support his affirmation in Romans 15:8-9a that God s redemptive purpose through His Son not only includes the Jews but also the Gentiles. Romans 15:11, And likewise, Each and every one of you Gentiles continue making it your habit of joyfully singing praise to the Lord. Also, I solemnly charge all of you to make it your top priority to praise Him each and every one of His people and do it now. Paul in Romans 15:12 cites Isaiah 11:10 to support his affirmation in Romans 15:8-9a that God s redemptive purpose through His Son not only includes the Jews but also the Gentiles. Romans 15:12, And again, Isaiah says, the root springing from Jesse will, as a certainty, cause Himself to live, specifically, the one who will, as a certainty, cause Himself to rise again in order to rule over the Gentiles, upon Him, the Gentiles will, as a certainty, place their confidence. This citation from Isaiah 11:10 is a prophecy of Israel s Messiah. It predicts that He will cause Himself to live again, specifically, He will cause Himself to rise again from the dead in order to rule over the Gentiles. Isaiah predicts that upon Him, the Gentiles will place their confidence for eternal salvation. Of course, this prediction was fulfilled and Paul s readers who were Gentile are living proof. In Romans 15:27, the noun opheiletes functions as a predicate nominative indicating that Paul is making the assertion the Gentile believers in Macedonia and 2010 William E. Wenstrom, Jr. Bible Ministries 18