Romans 11: Romans 11:29-Israel Is God s Enemy And The Object Of His Love Because The Gracious Gifts And Invitation To Privilege Are Irrevocable

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1 Romans 11:29-30 Romans 11:29-Israel Is God s Enemy And The Object Of His Love Because The Gracious Gifts And Invitation To Privilege Are Irrevocable 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 1

2 Romans 11:5, Therefore, in the same way also, there is in existence at this particular moment in history, a remnant in accordance with election by means of grace. Paul in Romans 11:6 argues with his readers that if you agree with me that God had set aside for Himself a remnant in Israel on the basis of grace, then it follows logically that this election of the remnant is never at any time on the basis of meritorious actions otherwise grace never at any time exists as grace. Romans 11:6, For you see if and let us assume that it is true for the sake of argument that it is, as an eternal spiritual truth on the basis of grace. And we agree that it is true! Then, it is never at any time on the basis of meritorious actions as constituting its source, otherwise grace never at any time exists as grace. In Romans 11:7, we have the second paragraph in the chapter and in this verse, Paul poses a question that is the result of an inference from his teaching in Romans 9:6-11:6. Romans 11:7, What shall we conclude then? That which Israel has in the past diligently sought after and continues to do so up to the present moment, this they never obtained. However, the elect obtained it but the rest were hardened. His statement in Romans 11:7 teaches that Israel never obtained the righteousness that they diligently sought after in the past and continued to do so up to the time he wrote this epistle. He then says that in contrast with this group that sought after righteousness through obedience to the Law, the elect remnant obtained righteousness through faith in Christ and the majority were hardened by God for their unbelief. In Romans 11:8, Paul quotes Deuteronomy 29:4 and Isaiah 29:10 to support his contention that Israel was hardened because of unbelief. Romans 11:8, As it stands written for all of eternity, God the Father caused them to experience an insensitive attitude, eyes that never see as well as ears that never hear up to and during this very day and period of history. In this passage, he teaches that as a result of their rejection of Christ, the Father caused unregenerate Israel to experience an insensitive attitude towards spiritual truth. He then explains this by pointing out that unregenerate Israel did not have the capacity to receive and understand spiritual truth as a result of their rejection of Christ. He also teaches that this was continuing to take place up to and during the very day when Paul wrote this epistle. Then, in Romans 11:9, the apostle quotes Psalm 69:22 as further support for his contention that Israel was hardened because of their rejection of Jesus Christ. Romans 11:9, Also, David says, May their table become as a snare and as a trap and as a bait stick of a trap and as a retribution against them William E. Wenstrom, Jr. Bible Ministries 2

3 In this passage, Paul quotes Psalm 69:22 as further support for his contention that Israel was hardened because of their rejection of Jesus Christ. He also teaches that the righteousness produced by unsaved Israel in his day through obedience to the Law in an attempt to be justified would be equivalent to judgment (snare), prepare them for judgment (trap), trigger judgment upon them (stumbling block) and retribution. In Romans 11:10, Paul quotes from Psalm 69:23 to again further support for his contention that Israel was hardened because of their rejection of Jesus Christ. Romans 11:10, May their eyes be darkened so that they never see. Also, bend their back forever. Romans 11:11 begins the third paragraph in the chapter and in this passage Paul argues that Israel s fall as a nation is by no means final but was to save the Gentiles so as to make them jealous. 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. The rhetorical question that in Romans 11:11 is the result of an inference that could be implied from Paul s teaching in Romans 11:8-10, namely that Israel s rejection of Christ as a nation is the end of her as a national entity. May it never be! is the strongest negative Greek expression emphatically denying any possibility or thought of the nation of Israel being in complete ruin as a result of rejecting Christ. The statement On the contrary because of their transgression salvation is experienced by the Gentiles in order to provoke them to jealousy stands in direct contrast with the idea that Israel stumbled by rejecting Christ so as to fall in complete ruin as a nation. It indicates that salvation is experienced by the Gentiles because of Israel s transgression in rejecting Christ in order to provoke Israel to jealousy. 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 2009 William E. Wenstrom, Jr. Bible Ministries 3

4 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 reader 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 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 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 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 from in Romans 11:15 as God rejecting Israel. 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 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 William E. Wenstrom, Jr. Bible Ministries 4

5 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. 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 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 William E. Wenstrom, Jr. Bible Ministries 5

6 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 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 2009 William E. Wenstrom, Jr. Bible Ministries 6

7 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 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 2009 William E. Wenstrom, Jr. Bible Ministries 7

8 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. 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 William E. Wenstrom, Jr. Bible Ministries 8

9 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 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 William E. Wenstrom, Jr. Bible Ministries 9

10 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 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 William E. Wenstrom, Jr. Bible Ministries 10

11 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 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 William E. Wenstrom, Jr. Bible Ministries 11

12 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. In this passage, 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. 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. 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 2009 William E. Wenstrom, Jr. Bible Ministries 12

13 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 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 2009 William E. Wenstrom, Jr. Bible Ministries 13

14 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. The apostle 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. Paul s statement in this verse confirms and advances upon his statements in Romans 11:11-24 and intensifies them. It not only summarizes what he has taught in Romans 11:11-24 but also advances upon these statements and goes beyond that which he has said in these statements. In this passage, Paul is attempting to protect his Gentile Christian readers from arrogance by revealing to them a mystery, namely that a partial hardening has taken place in Israel until the full number of Gentiles who will be saved has into existence William E. Wenstrom, Jr. Bible Ministries 14

15 The expression the fullness of the Gentiles or the full number of Gentiles is not the same as the expression used by our Lord in Luke 21:24, namely, the times of the Gentiles. The times of the Gentiles refers to an extended period of time when the Gentiles are the dominant world powers and Israel is subject to those powers and extends from the Babylonian capture of Jerusalem under Nebuchadnezzar (586 B.C.) and continues through the Tribulation (Revelation 11:2). This period of history includes the destruction of Jerusalem in A.D. 70 and the church age and the Tribulation period. This phrase does not rule out temporary Jewish control of Jerusalem as has occurred in the past during the Maccabean era ( B.C), the first Jewish revolt against Rome (A.D ), the second Jewish revolt (A.D ) and now since 1967 and the Six-Day War. However, this control is only temporary because Revelation 11:1-2 predicts at least another three-and-one-half years of Gentile domination during the last half of Daniel s Seventieth Week, also known as the Tribulation. Therefore, any Jewish takeover of the city of David before the Second Advent of Christ must be therefore viewed as a temporary one and does not mean that the times of the Gentiles has ended since it can only end with the Second Advent of Jesus Christ, which will forever stop Gentile powers waging war against Israel. The times of the Gentiles is prophesied in Daniel 2:31-45 and Daniel 7 and refers to an extended period of time when the Gentiles are the dominant world powers and Israel is subject to those powers and extends from the Babylonian capture of Jerusalem under Nebuchadnezzar (586 B.C.) and continues through the Tribulation (Revelation 11:2). So the fullness of the Gentiles in Romans 11:25 and the times of the Gentiles in Luke 21:24 both end with the Second Advent of Christ. However, the former deals with the number of Gentiles who will be saved whereas as the latter is political dealing with the political control of Jerusalem. The apostle Paul in Romans 11:26 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. 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. Romans 11:26 teaches that at the Second Advent of Christ and immediately after the full number of Gentiles that have been elected by the Father in eternity past have been saved there will be a national regeneration of Israel. So is the adverb of manner houtos (ou^tw$) (hoo-tos), which refers to the quotation from Isaiah 59:20-21 and 27:9 indicating that the manner in which there 2009 William E. Wenstrom, Jr. Bible Ministries 15

16 will be a national regeneration of Israel is through Christ s Second Advent since this quotation refers to the Second Advent. All is the nominative masculine singular form of the adjective pas (pa~$), which is modifying the proper name Israel and is not referring to each and every citizen of the nation of Israel but rather it refers to nation as a whole. It is used to denote a large and representative number from a group and refers to the majority of the citizens of the nation of Israel at the time of Christ s Second Christ who will trust in Him as their Savior. So pas is referring to the national regeneration of Israel at the Second Advent of Christ in which at that time the majority of Jews in Israel will exercise faith in Christ so as to be saved in contrast to His First Advent when the majority of Jews rejected and only a remnant believed. We know that some in Israel at that time will reject Christ since the Scriptures teach that the Lord will judge Israel immediately after His Second Advent and will have His elect angels remove every unbeliever from the nation (Ezekiel 20:37-38; Zechariah 13:8-9; Malachi 3:2-3, 5; Matthew 25:1-30). So Paul is using pas here in Romans 11:26 much like we would say in America that the whole country watched the events of 911 transpire on television! Of course not each and every person would have done so but the idea behind the statement is that a good majority in the country did watch the events of 911. Israel refers to the nation of Israel as a corporate entity at the time of Christ s Second Advent without reference to spiritual status whether saved or unsaved, which is denoted by the adjective pas, all. Will be delivered is the third person singular future passive indicative form of the verb sozo (swv zw) (sode-zo), which is used with reference to those Jews in Israel at the time of Christ s Second Advent who will trust in Jesus of Nazareth, the incarnate Son of God as Messiah. It speaks of these Jews being delivered not only in a temporal sense from Satan, Antichrist and the Tribulational armies but more importantly being delivered in a spiritual sense from eternal condemnation as well as personal sin, the sin nature as well as Satan and his cosmic system. The verb is used here with reference to the national regeneration of Israel that will take place at the Second Advent of Christ, which is indicated by the quotation that follows that is from Isaiah 59:20-21 and 27:9, which is a reference to the Second Advent. This prophecy in Romans 11:26 that there will be a national regeneration of Israel at Christ s Second Advent is taught throughout the Old Testament. Zechariah 12:10-14 records that at the Second Advent 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. On the Day of Atonement, at the Second Advent of 2009 William E. Wenstrom, Jr. Bible Ministries 16

17 Christ, Israel will as a nation trust in Jesus Christ as Savior (Ezekiel 37; Zechariah 12:10; 14:9-21). 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). Paul s statement in Romans 11:26a that all Israel will be saved, which refers to the national regeneration of Israel at Christ s Second Advent is echoing Paul s previous statements in Romans 11:12 and 15. Just as it is written introduces an Old Testament passage, namely, Isaiah 59:20, which supports Paul s statement in Romans 11:26a that all Israel will be saved. In Romans 11:27, Paul 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. So in Romans 11:26b-27 to validate his assertion in Romans 11:26a that there will be a national regeneration of Israel and to teach that this will take place at Christ s Second Advent, Paul quotes Isaiah 59:20-21 and 27:9. The Deliverer is a title referring to the Lord Jesus Christ. In Luke 21:25-28, the Lord Jesus in His Olivet Discourse replying to a question as to the time of His return to deliver Israel teaches that He will deliver Israel at His Second Advent. Revelation 19:11-20:3 teaches that the Lord Jesus Christ will deliver Israel at His Second Advent in fulfillment of Old Testament prophecy (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). Paul teaches that the Lord Jesus Christ will deliver Israel at His Second Advent (2 Thessalonians 1:1-10; 2:1-8). Will arrive out is the third person singular future active indicative form of the verb heko (h%kw) (hay-ko), which means to arrive and refers to the Lord Jesus Christ s arrival on planet earth at the Mount of Olives at His Second Advent from the third heaven at the right hand of the Father. Out from Zion is composed of the preposition ek (e)k), IN and the genitive feminine singular form of the noun Sion (Siwvn) (see-own), ZION. Zion refers to heavenly Jerusalem located in the third heaven since the Scriptures teach that Christ will descend on the Mount of Olives on planet earth at His Second Advent to deliver Israel from Satan, Antichrist and the Tribulational armies prompting a national regeneration in Israel at that time. He will remove totally and completely the godless ones from Jacob refers to the Lord Jesus Christ removing the unsaved from the nation of Israel when He judges the nation subsequent to His Second Advent. This judgment is prophesied in Ezekiel 20: William E. Wenstrom, Jr. Bible Ministries 17

18 The godless ones refers to those Jews in Israel at the time of Christ s Second Advent and describes them as having a lack of reverence for God as manifested in their thinking, speaking and acting in a manner contrary or against the laws of God or His character and nature. The word is not speaking of godless acts but godless individuals since the way the Lord will remove godless acts is to remove the unbelievers whose behavior is ungodly as indicated by the prophesy in Ezekiel 20: From Jacob indicates that the immediately after His Second Advent when He judges Israel, the Lord Jesus Christ will totally and completely separate from the unbelievers in Israel from those who are saved in the nation. So in Romans 11:26, the apostle Paul cites Isaiah 59:20 to support his assertion that immediately after the full number of Gentiles that have been elected by the Father in eternity past have been saved there will be a national regeneration of Israel at Christ s Second Advent. In Romans 11:27, Paul cites Isaiah 59:21 and 27:9 to support his assertion that there will be a national regeneration of Israel, which will take place at Christ s Second Advent. 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. Paul 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. These quotations are alluding to the New Covenant recorded in Jeremiah 31:31-34, which refers to this national regeneration of Israel at Christ s Second Advent. Paul in Romans 11:27 quotes Isaiah 59:21 and 27:9 to teach that this national regeneration of Israel will involve the Lord fulfilling one of His promises in this covenant, namely removing the sins from those Jews who have faith in His Son Jesus Christ. The covenant established by Me is composed of the preposition para (parav) and the genitive first personal singular form of the personal pronoun ego (e)gwv), by Me and the articular nominative feminine singular form of the noun diatheke (diaqhvkh) (dee-ath-ay-kay), the covenant established. In Romans 11:27, the noun diatheke, covenant refers to specifically to the New Covenant since in context Paul is speaking of the future national regeneration of the nation of Israel at Christ s Second Advent, which the New Covenant speaks of. Also, he is presenting the provision of the forgiveness of sins, which appears in the New Covenant. The New Covenant is unconditional meaning that it is based upon the faithfulness of God rather than the faithfulness of Israel (Jer. 31:31-37). The New covenant is related to the restoration of the nation during the Second Advent and His subsequent millennial reign. The blessings the nation of Israel will 2009 William E. Wenstrom, Jr. Bible Ministries 18