2009 William E. Wenstrom, Jr. Bible Ministries 2

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1 Romans 11:15-16 Romans 11:15-If God s Rejection Of Unsaved Israel Reconciled The World, Then Their Acceptance Will Bring About A National Regeneration Next, we will study Romans 11:15, which teaches that if God s rejection of the nation Israel as a result of their rejection of Christ reconciled those Gentiles who trusted in Christ, then their acceptance by God when they have faith in Christ at His Second Advent will bring about a national regeneration. Romans 11:15, For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? For is the explanatory use of the post-positive conjunction gar (gavr), which introduces a statement that provides additional information regarding Paul s statements in Romans 11: The apostle Paul in Romans 11:12 argues that if Israel s transgression and failure meant riches for the Gentiles, how much more then will Israel s full restoration bring to the Gentiles. Romans 11:12, But, if, and let us assume that it is true for the sake of argument that their transgression, as an eternal spiritual truth does mean infinite wealth possessed by the world s inhabitants. Specifically, their failure, as an eternal spiritual truth does mean infinite wealth possessed by the Gentiles. And of course, we agree that this is a fact of history! Then how much more will their full restoration bring? In Romans 11:12, Paul is contrasting the infinite spiritual benefits that the Gentiles received through Israel s rejection of Christ with that of the infinite spiritual benefits they will receive in the future when the nation of Israel is fully restored at the Second Advent of Christ and His subsequent millennial reign. This passage is a first class conditional statement. The protasis expresses the fact that Paul and his readers would agree that this is a fact of history that salvation has come to the world s inhabitants, the Gentiles because of Israel s rejection of Christ. It would persuade his readers to agree with his apodasis that Israel s restoration in the future at the Second Advent of Christ will result in greater blessings for the world s inhabitants, the Gentiles. Now remember Paul s statement their failure, as an eternal spiritual truth does mean infinite wealth possessed by the Gentiles explains in specific terms the previous statement that Israel s transgression meant infinite wealth possessed by the world s inhabitants. In both statements, Paul is speaking of the same individuals, the Gentiles even though identifies them in the previous clause with the noun kosmos, which is a reference to the world s inhabitants. This is 2009 William E. Wenstrom, Jr. Bible Ministries 1

2 indicated in that the noun paraptoma, transgression in the previous statement and the noun hettema, failure both refer to Israel s sin in rejecting Jesus Christ. Paul again is writing rhetorically in that he is using parallelism meaning that paraptoma and hettema are both speaking of Israel s rejection of Christ but from different perspectives. It is further indicated in that both statements use the noun ploutos to describe what was received by these individuals because of Israel s rejection of Christ. This question Then how much more will their full restoration bring? emphasizes that Israel s full restoration at Christ s Second Advent and subsequent millennial reign will bring even greater blessings to the Gentiles than when Israel rejected Christ. It emphasizes the certainty that if Israel s rejection of Christ meant infinite spiritual wealthy possessed by the Gentiles, how much more will blessing will come to the Gentile when Israel is fully restored in the future at Christ s Second Advent and subsequent millennial reign. Therefore, Paul s statement in Romans 11:15 explains his statement in Romans 11:12 in that it provides additional information with regards to the latter. His statement in Romans 11:12 that Israel s transgression in rejecting Christ meant infinite wealth (unmerited blessings) for the Gentiles is explained in Romans 11:15. The infinite wealth (unmerited blessings from salvation) for the Gentiles is explained as the Gentiles being reconciled to God. Paul s reference to the restoration of Israel at the Second Advent of Christ in Romans 11:12 is further explained in Romans 11:15 as a national regeneration. That Romans 11:15 is explaining Romans 11:12 is indicated also by the fact that Paul is writing once again rhetorically, which is indicated by the parallelism. Now, 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 William E. Wenstrom, Jr. Bible Ministries 2

3 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. Now the protasis in Romans 11:15 explains his 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 protasis in Romans 11:15 reiterates what Paul said in the protasis of Romans 11:12 that God s rejection of Israel through their transgression in rejecting Christ meant the reconciliation of the world s inhabitants, i.e. the Gentiles. From this protasis, he infers that if God s rejection of Israel for their 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 obvious inference is that there will in fact be a national regeneration of Israel. So therefore, in Romans 11:15, Paul employs the explanatory use of the conjunction gar, which introduces a statement that explains his statement in Romans 11:12. Israel s transgression in rejecting Christ meant infinite wealth for the Gentiles is explained as the Gentiles being reconciled to God. The statement in Romans 11:15 that gar introduces also 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 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. Therefore, we will translate gar, for you see. Romans 11:15, For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? If is the conditional particle ei (ei)) (i), which introduces a protasis of a first class condition that indicates the assumption of truth for the sake of argument. The conditional particle ei, if is employed with the indicative mood of the verb eimi, is, which is deliberately omitted by Paul but implied due to his use of the figure of ellipsis. Together, they explicitly convey a protasis of a first class condition that indicates the assumption of truth for the sake of argument. However, the apodasis is introduced implicitly meaning without a structural marker, thus we will insert the word then into our translation before the apodasis statement in order to account for this William E. Wenstrom, Jr. Bible Ministries 3

4 As we noted many times in our study of the book of Romans, the idea behind the first class condition is not since but rather, if-and let us assume that it is true for the sake of argument that, then... This would encourage Paul s audience to respond and come to the conclusion of the apodosis since they already agreed with him on the protasis. Therefore, Paul is employing the first class condition as a tool of persuasion with his audience. Here the protasis is if and let assume that it is true for the sake argument God s rejection of Israel because of their rejection of Christ reconciled the world s inhabitants, i.e. the Gentiles. The responsive condition would say: Of course we agree that this is an historical fact. Paul s readers would agree that Israel s transgression is riches for the world s inhabitants and their failure to accept by faith Jesus Christ is riches for the Gentiles since they would know this first hand since many were born-again Gentiles. The apodasis is (then) how much more will God s acceptance of Israel at Christ s Second Advent bring about when the nation trusts in Christ but a national regeneration. Paul is not attempting to prove that his protasis is true rather he is saying with the first class condition that we agree that this is a fact of history that the Gentiles have been reconciled to God because of Israel s rejection of Christ. The first class condition would then persuade them to respond to the conclusion that Israel s restoration in the future at the Second Advent of Christ will result in a national regeneration of Israel. Therefore, Paul s audience would have to come to his conclusion if they submit to this line of argumentation. He wants them to come to his line of argumentation because he does not want them to be prejudiced against the Jews because of their rejection of Christ. 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. The basic relation that the protasis has to the apodasis is evidence-inference. The evidence is that Israel s rejection of Christ resulted in reconciling the Gentiles to God. The inference is that how much more will Israel be accepted by God when they trust in His Son at His Son s Second Advent, namely, there will be a national regeneration of Israel. Therefore, we will translate or paraphrase the conditional particle ei, if, and let us assume that it is true for the sake of argument that And of course, we agree that this is a fact of history then Romans 11:15, For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? Their rejection is composed of the articular nominative feminine singular form of the apobole (a)pobolhv) (ap-ob-ol-ay), rejection and the genitive masculine third person plural form of the intensive personal pronoun autos (au)tov$) (ow-tos), their William E. Wenstrom, Jr. Bible Ministries 4

5 The noun apobole is a compound word composed of the preposition apo, from, away from and the verb ballo, to cast, throw, thus the word literally means a casting away from. This word does not appear in the Septuagint and only one other place in the Greek New Testament, Acts 27:22 where it was used of the loss of a ship that Paul was on. In Romans 11:15, the noun apobole does not refer to Israel s rejection of Christ but rather it refers to God s rejection of unsaved Israel as a result of their rejection of His Son Jesus Christ. This is indicated by the context in that this word apobole stands in direct antithesis to the noun proslepsis, acceptance, which refers to God accepting Israel for accepting His Son at His Second Advent. Furthermore in Romans 11:16-24, Paul issues a warning to the Gentiles to learn from Israel s failure since they too can be rejected by God like Israel by failing to exercise faith in Christ as Savior. Romans 11:16, If the first piece of dough is holy, the lump is also; and if the root is holy, the branches are too. The first piece of dough and the root refers to the Abraham, Isaac and Jacob and the lump and the branches is a reference to their biological descendants, the nation of Israel who like the patriarchs had faith in Christ. Romans 11:17-24, But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you. You will say then, Branches were broken off so that I might be grafted in. Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear; for if God did not spare the natural branches, He will not spare you, either. Behold then the kindness and severity of God; to those who fell, severity, but to you, God's kindness, if you continue in His kindness; otherwise you also will be cut off. And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again. For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree? When Paul mentions the branches broken because of their unbelief he is referring to unsaved Israelites in contrast to saved Gentiles who were grafted into the olive tree. The Jews rejection of Christ is therefore analogous to the breaking off the branches from the wild olive tree. In Romans 11:15, the noun apobole functions as a nominative subject as indicated by its articular construction, which also is used with the intensive 2009 William E. Wenstrom, Jr. Bible Ministries 5

6 personal pronoun autos, their to denote possession. We will translate the word rejection. The intensive personal pronoun autos is an obvious reference to unregenerate Israel. The word functions as a genitive of possession and possessive pronoun indicating that the rejection in question belongs to unregenerate Israel. We will translate autos, their. Corrected translation thus far of Romans 11:15: For you see, if, and let us assume that it is true for the sake of argument that their rejection And of course, we agree that this is a fact of history then Romans 11:15, For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? Is does not translate a Greek word but is added by the translators since they interpret Paul as deliberately omitting the third person singular present active indicative form of the verb eimi (ei)miv) (i-mee) due to his use of the figure of ellipsis. However, it is not needed since the noun kosmos, world functions an objective genitive meaning that it functions semantically as the direct object of the verbal idea implicit in the noun katallage, reconciliation. We can convert the verbal noun katallage into the verb form katallasso. The reconciliation is the nominative feminine singular form of the noun katallage (katallaghv) (kat-al-lag-ay), which is a compound word composed of the verb allasso, to change and the preposition kata, which intensifies the meaning of the verb. The word basically means, the restoration of the original understanding between people after hostility or displeasure (Vorlander and Brown, Reconciliation, Colin Brown, volume 3, page 166). Commenting on the word, Vine writes, Katallage, translated atonement in the KJV of Rom 5:11, signifies, not atonement, but reconciliation, as in the RV. See also Rom 11:15; 2 Cor 5: So with the corresponding verb katallasso. Atonement (the explanation of this English word as being at-onement is entirely fanciful) is frequently found in the OT. See, for instance, Leviticus, chapters 16 and 17. The corresponding NT words are hilasmos, propitiation, 1 John 2:2; 4:10, and hilasterion, Rom 3:25; Heb 9:5, mercy-seat, the covering of the ark of the covenant. These describe the means (in and through the person and work of the Lord Jesus Christ, in His death on the cross by the shedding of His blood in His vicarious sacrifice for sin) by which God shows mercy to sinners. (Vine s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) The Analytical Greek Lexicon Revised lists the following lists the following meanings for the noun katallage, an exchange; reconciliation, restoration to favor (page 217) William E. Wenstrom, Jr. Bible Ministries 6

7 Greek-English Lexicon of the New Testament Based on Semantic Domains defines the katallage, to reestablish proper friendly interpersonal relations after these have been disrupted or broken (the componential features of this series of meanings involve: (1) disruption of friendly relations because of (2) presumed or real provocation, (3) overt behavior designed to remove hostility, and (4) restoration of original friendly relations) to reconcile, to make things right with another, reconciliation (volume 2, page 502). A Greek-English Dictionary of the New Testament and Other Early Christian Literature list the following meanings: (1) Active, to reconcile (2) Passive, be reconciled, become reconciled (a) of man s relation to God (b) of reconciliation between human beings (page 414). The New Thayer s Greek-English Lexicon lists the following meanings: (1) Exchange; of the business of money-changers, exchanging equivalent values (2) Adjustment of a difference, reconciliation, restoration to favor (page 333). In Romans 11:15, the noun katallage is used of the doctrine of reconciliation. The question that arises from the use of this word here in Romans 11:15 is whether it refers to reconciliation in an objective sense meaning that God offered reconciliation to the entire world through the gospel or does it refer to Christ s death reconciling Jew and Gentile as Paul refers to in Ephesians 2:11-22? Or does the word refer exclusively to those Gentiles who responded to the offer of reconciliation that was presented in the gospel by exercising faith in Christ? The context indicates that katallage in Romans 11:15 is a reference to those Gentiles who exercised faith in Christ and experienced reconciliation with God since the statement their rejection is the reconciliation of the world parallels the statement in Romans 11:12 that their transgression is riches for the Gentiles. The latter statement in verse 12 is an obvious reference to saved Gentiles since the noun ploutos, riches refers to the infinite unmerited spiritual benefits that were received by the Gentiles through faith alone in Christ alone. Remember that the protasis in Romans 11:15 explains Paul s statement in Romans 11:12 in the sense that the riches that the Gentiles received through faith in Christ is explained in Romans 11:15 as being reconciled to God. Furthermore, in Romans 11:16-24, Paul teaches that saved Gentiles are analogous to a wild olive tree that has been grafted into the olive tree, which is a reference to Israel. Lastly, in Romans 11:11, Paul acknowledges that the Gentiles are experiencing salvation because of Israel s rejection of Christ. Romans 11:11, Therefore, I ask, did they stumble so as to fall down in complete in ruin? Absolutely not! On the contrary because of their transgression salvation is experienced by the Gentiles in order to provoke them to jealousy William E. Wenstrom, Jr. Bible Ministries 7

8 Reconciliation is God s peace treaty with the entire human race and is appropriated by making the non-meritorious decision to believe in the Lord Jesus Christ for salvation. In Romans 11:15, the noun katallage functions as a predicate nominative meaning that it is making the assertion that God s rejection of Israel for rejecting His Son reconciled to Himself those Gentiles who had faith in Christ. As we noted earlier, the noun kosmos, world functions an objective genitive meaning that it functions semantically as the direct object of the verbal idea implicit in the noun katallage, reconciliation. Therefore, we can convert the verbal noun katallage into the verb form katallasso. We will translate katallage, reconciled. Corrected translation thus far of Romans 11:15: For you see, if, and let us assume that it is true for the sake of argument that their rejection reconciled And of course, we agree that this is a fact of history then Romans 11:15, For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? Of the world is the genitive masculine singular form of the noun kosmos (kovsmo$) (kos-mos), which refers to the inhabitants of the earth, i.e. Gentiles who appropriated the reconciliation made possible by Christ s substitutionary spiritual and physical deaths on the cross by exercising faith in Christ. Again, it functions an objective genitive meaning that it functions semantically as the direct object of the verbal idea implicit in the noun katallage, reconciliation. Therefore, we can convert the verbal noun katallage into the verb form katallasso. We will translate kosmos, the world s inhabitants. Corrected translation thus far of Romans 11:15: For you see, if, and let us assume that it is true for the sake of argument that their rejection reconciled the world s inhabitants and of course, we agree that this is a fact of history, then Romans 11:15, For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? What is the nominative feminine singular form of the interrogative pronoun tis (tiv$) (tis), which asks a question and functions as the nominative subject meaning that it is performing the action of the verb eimi, which is omitted due to Paul s use again of the figure of ellipsis. It functions as the subject even though proslepsis, acceptance is articular since the pronoun has greatest priority. Corrected translation thus far of 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 2009 William E. Wenstrom, Jr. Bible Ministries 8

9 Romans 11:15, For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? Will be does not translate a word in the original text but is correctly added by the translators since they correctly interpret Paul as deliberately omitting the third person singular future (deponent) middle indicative form of the verb ginomai (givnomai) (ghin-om-i), though it is implied. He omits ginomai because he once again is using the figure of ellipsis, which expresses his great emotion regarding the future restoration of his nation. The verb means to come into being as an event indicating that in the future God s acceptance of Israel for having faith in His Son at His Second Advent will bring about a national regeneration in Israel. The future tense is a predictive future tense indicating that something will take place or come to pass. Therefore, it indicates that a national regeneration in Israel will come to pass as a result of God accepting Israel for having faith in His Son Jesus Christ at His Second Advent. The middle voice is deponent meaning that it has an active voice meaning even though it has a middle voice form. The active voice meaning that the subject performs the action of the verb. Therefore, the deponent middle voice indicates that the national regeneration as the subject will come about when God accepts them for having faith in His Son s Second Advent. The indicative mood of the verb is an interrogative indicative where an assertion is expected from the believers in Rome who read this epistle. The assertion is that there will be a national regeneration in Israel when God accepts her for having faith in His Son at His Second Advent. We will translate the verb ginomai, will bring about. Corrected translation thus far of 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 bring about Romans 11:15, For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? Their acceptance is the articular nominative feminine singular form of the noun proslepsis (provslhyi$) (pros-lape-sis). This word first occurs in classical Greek in Plato where it means taking in addition (Liddell-Scott, page 1519). It also indicates the act of acquisition or carries the sense of enrollment. The word does not appear in the Septuagint and only appears once in the Greek New Testament, in Romans 11:15. In Romans 11:15, the noun proslepsis means acceptance referring to God accepting Israel when she trusts in Jesus Christ at His Second Advent since it 2009 William E. Wenstrom, Jr. Bible Ministries 9

10 stands in antithesis to the noun apobole, rejection, which refers to God rejecting Israel for rejecting His Son Jesus Christ. The word functions as a predicate nominative meaning that it is making an assertion that Israel will be accepted by God in the future. The article functions, as a possessive pronoun, meaning that this acceptance by God belongs to Israel. We will translate the articular construction of the noun proslepsis, their acceptance. Corrected translation thus far of 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 Romans 11:15, For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? But is composed of the conditional particle ei (ei)) (i) and the negative particle me (mhv) (may), which coalesce into one particle introducing a contrast with the previous clause that God s rejection of Israel for rejecting His Son reconciled Gentiles to Himself. The contrast it presents is that of God accepting Israel by regenerating them when they trust in His Son at the Second Advent. Therefore, we will translate the expression ei me, but. Corrected translation thus far of 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 Romans 11:15, For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? Life is the nominative feminine singular form of the noun zoe (zwhv) (dzo-ay), which refers to the citizens of the nation of Israel receiving and experiencing eternal life as a result of exercising faith in Jesus Christ at His Second Advent. Eternal life is an attribute of God. Since, each member of the Trinity is coequal, co-infinite and co-eternal, each also is eternal life: (1) God the Father is eternal life (Jo. 5:26; 6:57; 1 Th. 1:9). (2) The Word of God is eternal life (Jn. 5:26, 6:35 Phlp. 2:16; 1 Jo. 1:1) (3) The Holy Spirit is eternal life (Jn. 6:63; Rm. 8:2). Eternal life is the very life of God has no beginning and no end and transcends time, matter and space. God is an ever present now because He is by nature, eternal life. It is received as a gift from God the moment you believe in Jesus Christ as your Savior. John 3:16, For God so loved the world, that He gave His uniquely born Son, that whoever believes in Him shall not perish, but have eternal life William E. Wenstrom, Jr. Bible Ministries 10

11 The Lord Jesus Christ is the incarnate Son of God and therefore He is also the incarnate eternal life of God and to reject that He is God is to reject eternal life. John 11:25, Jesus said to her, I am the resurrection and the life; he who believes in Me will live even if he dies. John 14:6, Jesus said to him, I am the way, and the truth, and the life; no one comes to the Father but through Me. The Lord Jesus Christ who is the incarnate eternal Word of life came into the world in order that He might give eternal life to men so that they could have fellowship with God. 1 John 1:1-3 teaches that the apostle John teaches that the Lord Jesus Christ who is the incarnate eternal life of God came into the world in order that He might give eternal life to men and He did this so that men could enjoy and experience fellowship with God. 1 John 1:1-3, Who has always existed from eternity past, who we have heard, who we have witnessed with our eyes, who we observed, even our hands touched concerning the Word who is the life (of God). That is, this One who is the life (of God) was revealed (by the Holy Spirit) and we have witnessed and we testify and we are proclaiming (from God) at this particular time for the benefit of all of you this One who is the eternal life (of God), who indeed by virtue of His divine nature has always existed face to face with the Father and was revealed (by the Holy Spirit) for the benefit of all of us. Who, we have witnessed and we have heard, we also are proclaiming (from God) at this particular time for the benefit of all of you in order that all of you without exception might also continue to experience fellowship and this fellowship is with the Father and with His Son, Jesus who is the Christ. Eternal life gives the justified sinner the capacity to experience a relationship and fellowship with God and to reign as a king over the sin nature and spiritual death rather than being ruled over by them. The noun zoe functions as a predicate nominative meaning that it is making an assertion about Israel s future that when God accepts them for having faith in Christ at His Second Advent, that there will be a national regeneration in the nation. We will translate the expression zoe, life. Corrected translation thus far of 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 Romans 11:15, For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? From the dead is composed of the preposition ek (e)k), from and the genitive masculine plural form of the adjective nekros (nekrov$), the dead William E. Wenstrom, Jr. Bible Ministries 11

12 The plural form of the adjective nekros, dead ones refers to members of the human race who under real spiritual death, which is exclusive to the unregenerate. The preposition ek denotes separation and the adjective nekros functions as a genitive of separation or as some grammarians call an ablative of separation in which the genitive substantive is that from which the verb or sometimes the head noun is separated indicating point of departure. Thus, the adjective nekros functions as a genitive or ablative of separation indicating that at Christ s Second Advent Israel will trust in Him and will receive eternal life, which will deliver them out from those members of the human race who are under real spiritual death. We will translate the prepositional phrase ek nekron, out from the spiritually dead ones. This expression zoe ek nekron, life out from the spiritually dead ones refers to the nation regeneration of Israel at Christ s Second Advent. Regeneration is a ministry performed by the Holy Spirit on behalf of a person the moment they believe in Jesus Christ as their Savior where He creates a human spirit for the person so that they might receive the imputation of eternal life. Titus 3:5, He (God the Father) saved us, not on the basis of deeds (human works) which we have done in (human power) righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit. This human spirit with eternal life imputed to it composes the believer s new nature, i.e. the new self and this new nature is the nature of Christ. This act of regeneration makes the believer a new spiritual species, which is the nature of Christ that can never sin and that is described in Scripture by many phrases such as the new self, new man, newness of life, new creation. 2 Corinthians 5:17, Therefore if anyone is in Christ, he is a new spiritual species; the old things passed away; behold, new things have come. Regeneration is related to the indwelling of the Spirit since Romans 8:9-11 teaches that the Christian possesses eternal life because the Spirit indwells his soul. Romans 8:9-11, However, all of you, without exception are, absolutely not, as an eternal spiritual truth, existing in the state of being in bondage to the flesh but rather in subjection to the authority of the Spirit, if in fact-and let us assume that it is true for the sake of argument the Spirit, who is God does dwell in all of you. Of course, He does. However, if, and let us assume that it is true for the sake of argument anyone does not possess at all the Spirit proceeding from Christ, then this one, as an eternal spiritual truth, by no means belongs to Him. However, if, and let us assume that it is true for the sake of argument Christ does, as an eternal spiritual truth, exist in all of you. Of course, He does! Then, on the one hand, the body is, as an eternal spiritual truth dead because of the sin nature while on the other hand, the Spirit is, as an eternal spiritual truth, life in all of you because of righteousness. However, 2009 William E. Wenstrom, Jr. Bible Ministries 12

13 if, and let us assume that it is true for the sake of argument the Spirit, proceeding from the One (the Father) who raised the unique Person of Jesus from the dead ones, does dwell in all of you. Of course, He does! Then, the One (the Father) who raised Christ from the dead ones, will also give life to your mortal bodies through His Spirit who does permanently dwell in all of you. Completed corrected translation of 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. Therefore, we can see from our study of Romans 11:15 that this passage is a first class conditional statement. The protasis 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 Second Advent of Jesus Christ is taught in both the Old and New Testaments (Deuteronomy 30:3; Psalm 2:1-9; 24:7-10; 96:10-13; 110; Isaiah 9:6-7; 63:1-6; Jeremiah 23:1-8; Daniel 2:44-45; 7:18-27; Zechariah 12; 14:1-9; Matthew 19:28; 24:27-31; Mark 13:24-30; Luke 12:35-40; 17:24-37; 18:8; 21:25-28; Acts 1:10-11; 15:16-18; Romans 11:25-27; 2 Thessalonians 1:7-10; 2:8; 2 Peter 3:3-4; Jude 14-15; Revelation 1:7-8; 2:25-28; 16:15; 19:11-21). At His Second Advent, the Lord Jesus Christ will destroy the Tribulational armies, have Antichrist and the False Prophet thrown into the Lake of Fire (Rev. 19:11-19), will imprison Satan for a thousand years (Rev. 20:1-3) and will establish His millennial reign on planet earth (Rev. 20:4-6). At that time, the Lord and His armies will orbit the earth before landing on the Mount of Olives, which was the site of His Ascension (Acts. 1:9-11). There will be a great earthquake when our Lord s foot touches the Mount of Olives (Zech. 14:1-8) and will be a unique day having neither day nor night (Zech. 14:7). The book of Zechariah deals with the restoration of the nation of Israel at Christ s Second Advent. Zechariah 12:1-3, The burden of the word of the LORD concerning Israel. Thus declares the LORD who stretches out the heavens, lays the foundation of the earth, and forms the spirit of man within him, Behold, I am 2009 William E. Wenstrom, Jr. Bible Ministries 13

14 going to make Jerusalem a cup that causes reeling to all the peoples around; and when the siege is against Jerusalem, it will also be against Judah. It will come about in that day that I will make Jerusalem a heavy stone for all the peoples; all who lift it will be severely injured. And all the nations of the earth will be gathered against it. Zechariah 12:1 indicates that this chapter is a prophecy concerning the future of the nation of Israel during the last three and a half years of Daniel s Seventieth Week. The phrase a cup that causes reeling is a prophetic phrase describing divine judgment, which in this context deals with the Gentile nations who war against Israel during the last three and a half years of Daniel s Seventieth Week. In that day refers to the last three and a half years of Daniel s Seventieth Week, which corresponds to the Armageddon campaign in which Gentile armies will occupy and surround Israel and Jerusalem itself. Zechariah 12:4-9 describes the Lord Jesus Christ delivering Israel from the Gentile armies at His Second Advent. Zechariah 12:4-9, In that day, declares the LORD, I will strike every horse with bewilderment and his rider with madness. But I will watch over the house of Judah, while I strike every horse of the peoples with blindness. Then the clans of Judah will say in their hearts, A strong support for us are the inhabitants of Jerusalem through the LORD of hosts, their God. In that day I will make the clans of Judah like a firepot among pieces of wood and a flaming torch among sheaves, so they will consume on the right hand and on the left all the surrounding peoples, while the inhabitants of Jerusalem again dwell on their own sites in Jerusalem. The LORD also will save the tents of Judah first, so that the glory of the house of David and the glory of the inhabitants of Jerusalem will not be magnified above Judah. In that day the LORD will defend the inhabitants of Jerusalem, and the one who is feeble among them in that day will be like David, and the house of David will be like God, like the angel of the LORD before them. And in that day I will set about to destroy all the nations that come against Jerusalem. The Lord prophesied concerning the day He will deliver Israel from her enemies at His Second Advent. Luke 21:25-28, There will be signs in sun and moon and stars, and on the earth dismay among nations, in perplexity at the roaring of the sea and the waves, men fainting from fear and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken. Then they will see THE SON OF MAN COMING IN A CLOUD with power and great glory. But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near William E. Wenstrom, Jr. Bible Ministries 14

15 Zechariah 12:10-14 records the Day of Atonement when the nation of Israel will mourn as a nation over their rejection of Jesus of Nazareth as their Messiah and will acknowledge as such and will turn to Him for deliverance from Antichrist and the Tribulational armies. At that time, Israel will receive the Holy Spirit. Zechariah 12:10-14, I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. In that day there will be great mourning in Jerusalem, like the mourning of Hadadrimmon in the plain of Megiddo. The land will mourn, every family by itself; the family of the house of David by itself and their wives by themselves; the family of the house of Nathan by itself and their wives by themselves; the family of the house of Levi by itself and their wives by themselves; the family of the Shimeites by itself and their wives by themselves; all the families that remain, every family by itself and their wives by themselves. The Day of Atonement will therefore be literally fulfilled by the glorified resurrected incarnate Son of God at the Second Advent (Zech. 12:7-14; 14:4; Matt. 24:29-31; Rev. 19). There will be a national Day of Atonement or mourning in Israel at the Second Advent of Christ (Zech. 12:9-14; 13:1). The Scriptures teach that during the millennial reign of Christ, Israel will be composed of a nation of born-again believers. Israel will be converted as a nation (Dt. 30:4-8; cf. Rm. 11:26-27). Romans 11:26-27, And so all Israel will be saved; just as it is written, THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB. THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS. Through regeneration, Israel will possess the capacity for obedience because of the indwelling of the Spirit (Jer. 31:31-34; Ezek. 36:25-31). Jeremiah 31:31-34, Behold, days are coming," declares the LORD, when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them," declares the LORD. But this is the covenant which I will make with the house of Israel after those days, declares the LORD, I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. They will not teach again, each man his neighbor and each man his brother, saying, Know the LORD, for they will all know Me, from the least of them to the greatest of 2009 William E. Wenstrom, Jr. Bible Ministries 15

16 them, declares the LORD, for I will forgive their iniquity, and their sin I will remember no more. Ezekiel 36:22-31, Therefore say to the house of Israel, Thus says the Lord GOD, It is not for your sake, O house of Israel, that I am about to act, but for My holy name, which you have profaned among the nations where you went. I will vindicate the holiness of My great name which has been profaned among the nations, which you have profaned in their midst. Then the nations will know that I am the LORD, declares the Lord GOD, when I prove Myself holy among you in their sight. For I will take you from the nations, gather you from all the lands and bring you into your own land. Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. You will live in the land that I gave to your forefathers; so you will be My people, and I will be your God. Moreover, I will save you from all your uncleanness; and I will call for the grain and multiply it, and I will not bring a famine on you. I will multiply the fruit of the tree and the produce of the field, so that you will not receive again the disgrace of famine among the nations. Then you will remember your evil ways and your deeds that were not good, and you will loathe yourselves in your own sight for your iniquities and your abominations. On the Day of Atonement, at the Second Advent of Christ, Israel will as a nation trust in Jesus Christ as Savior (Ezekiel 37; Zechariah 12:10; 14:9-21). Ezekiel 37, The hand of the LORD was upon me, and He brought me out by the Spirit of the LORD and set me down in the middle of the valley; and it was full of bones. He caused me to pass among them round about, and behold, there were very many on the surface of the valley; and lo, they were very dry. He said to me, Son of man, can these bones live? And I answered, O Lord GOD, You know. Again He said to me, Prophesy over these bones and say to them, O dry bones, hear the word of the LORD. Thus says the Lord GOD to these bones, Behold, I will cause breath to enter you that you may come to life. I will put sinews on you, make flesh grow back on you, cover you with skin and put breath in you that you may come alive; and you will know that I am the LORD. So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold, a rattling; and the bones came together, bone to its bone. And I looked, and behold, sinews were on them, and flesh grew and skin covered them; but there was no breath in them. Then He said to me, Prophesy to the breath, prophesy, son of man, and say to the breath, Thus 2009 William E. Wenstrom, Jr. Bible Ministries 16

17 says the Lord GOD, Come from the four winds, O breath, and breathe on these slain, that they come to life. So I prophesied as He commanded me, and the breath came into them, and they came to life and stood on their feet, an exceedingly great army. Then He said to me, Son of man, these bones are the whole house of Israel; behold, they say, Our bones are dried up and our hope has perished. We are completely cut off. Therefore prophesy and say to them, Thus says the Lord GOD, Behold, I will open your graves and cause you to come up out of your graves, My people; and I will bring you into the land of Israel. Then you will know that I am the LORD, when I have opened your graves and caused you to come up out of your graves, My people. I will put My Spirit within you and you will come to life, and I will place you on your own land. Then you will know that I, the LORD, have spoken and done it, declares the LORD. The word of the LORD came again to me saying, And you, son of man, take for yourself one stick and write on it, For Judah and for the sons of Israel, his companions ; then take another stick and write on it, For Joseph, the stick of Ephraim and all the house of Israel, his companions. Then join them for yourself one to another into one stick, that they may become one in your hand. When the sons of your people speak to you saying, Will you not declare to us what you mean by these? say to them, Thus says the Lord GOD, Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his companions; and I will put them with it, with the stick of Judah, and make them one stick, and they will be one in My hand. The sticks on which you write will be in your hand before their eyes. Say to them, Thus says the Lord GOD, Behold, I will take the sons of Israel from among the nations where they have gone, and I will gather them from every side and bring them into their own land; and I will make them one nation in the land, on the mountains of Israel; and one king will be king for all of them; and they will no longer be two nations and no longer be divided into two kingdoms. They will no longer defile themselves with their idols, or with their detestable things, or with any of their transgressions; but I will deliver them from all their dwelling places in which they have sinned, and will cleanse them. And they will be My people, and I will be their God. My servant David will be king over them, and they will all have one shepherd; and they will walk in My ordinances and keep My statutes and observe them. They will live on the land that I gave to Jacob My servant, in which your fathers lived; and they will live on it, they, and their sons and their sons' sons, forever; and David My servant will be their prince forever. I will make a covenant of peace with them; it will be an everlasting covenant with them. And I will place them and multiply them, and will set My sanctuary in their midst forever. My dwelling place also will be with them; and I will be their God, and they will be 2009 William E. Wenstrom, Jr. Bible Ministries 17

18 My people. And the nations will know that I am the LORD who sanctifies Israel, when My sanctuary is in their midst forever. Israel will become the subjects of the King s reign (Isaiah 9:6-7; 33:17, 22; 44:6; Jeremiah 23:5; Micah 2:13; 4:7; Daniel 4:3; 7:14, 22, 27). In order to be the subjects of the Lord Jesus Christ during His millennial reign, Israel will have been converted and restored to the land (Ezek. 37). In order to be the subjects of the Lord Jesus Christ during His millennial reign, Israel will be made righteous (Isaiah 1:25; 2:4; 44:22-24; 45:17-25; 48:17; 55:7; 57:18-19; 63:16; Jeremiah 31:11; 33:8 50:20; 34; Ezekiel 36:25-26 Hosea 14:4; Joel 3:21; Micah 7:18-19; Zechariah 13:9; Malachi 3:2-3) William E. Wenstrom, Jr. Bible Ministries 18

19 Romans 11:16-Paul Uses Two Metaphors To Illustrate His Assertion That God Has Not Rejected Israel Forever And Will Be Regenerated In The Future By way of review, we have noted the following thus far in our studies of Romans chapter eleven: We have seen in Romans 11:1, Paul posing a rhetorical question that is the result of an inference that could be implied from his teaching in Romans chapters nine and ten, namely that God has rejected Israel. He emphatically rejects this idea and then presents himself as living proof that this is not the case. Romans 11:1, Therefore, I ask, God the Father has not rejected His people, has He? Absolutely not! Because I myself also am an Israelite, a biological descendant of Abraham, descended from the tribe of Benjamin. Then, in Romans 11:2a, he emphatically declares that God has by no means rejected the nation of Israel whom He foreknew. In Romans 11:2b, Paul poses a question in order to introduce the subject of God setting aside a remnant for Himself in Israel in the days of Elijah. Romans 11:2, God the Father has by no means rejected His people whom He knew in advance. Or, have you totally forgotten what the Scripture says about Elijah, how he repeatedly pleaded with God the Father against Israel? Next, in Romans 11:3, he cites 1 Kings 19:10 to demonstrate that God has not rejected Israel. In this passage, Elijah pleaded with the Father against Israel when he was the lone surviving prophet in Israel who was alone in the desert because he was fleeing Jezebel who sought to murder him. Romans 11:3, Lord, they have murdered Your prophets. They have destroyed Your altars. I myself alone am left. Also, they are making it a top priority to diligently, earnestly and tenaciously seek my life, sparing no expense to do so because it is of great value to them! In Romans 11:4, Paul presents the Father s response to Elijah s complaint against Israel by citing 1 Kings 19:18,which records God telling him that He had set aside a remnant composed of seven thousand men in Israel that had not bowed the knee to Baal. Romans 11:4, However, in direct contrast, what does the divine response say to him? I have reserved for the benefit of Myself seven thousand men, who are indeed of such character and of a particular class of individuals that have never bowed a knee to Baal. Then, in Romans 11:5, the apostle teaches that in the same way that God set aside a remnant for Himself in a Elijah s day so He had done so in Paul s day in the mid first century according to His sovereign grace William E. Wenstrom, Jr. Bible Ministries 19