{"id":1561,"date":"2014-08-16T11:25:51","date_gmt":"2014-08-16T11:25:51","guid":{"rendered":"http:\/\/christian-gospel.info\/?p=1561"},"modified":"2020-12-29T15:37:28","modified_gmt":"2020-12-29T15:37:28","slug":"romans-11","status":"publish","type":"post","link":"https:\/\/christiangospel.online\/?p=1561","title":{"rendered":"ROMANS 11"},"content":{"rendered":"

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GOD’S DEALINGS WITH THE NATION OF ISRAEL.<\/strong><\/span><\/p>\n

Romans chapters 9-11 form a parenthetical section in the epistle, in which the apostle shows that the gospel to Jew and Gentile as detailed in chapters 1-8 is perfectly in harmony with the purpose of God. In chapter 9 the emphasis is upon incidents from Israel’s past which declare the principles behind that purpose.\u00a0 In chapter 10 the emphasis is on Israel’s present unbelief and its consequences.\u00a0 In chapter 11 the emphasis is on the future for Israel when “the Redeemer shall come from Zion”.\u00a0 It is noticeable that in these three chapters the apostle speaks 14 times of Israel, with the emphasis on what they are as a nation, whereas in the rest of the epistle he speaks of Jews, with the emphasis on what they are as individuals.\u00a0 It is also noteworthy that there are some 30 quotes from the Old Testament in Romans chapters 1-8, and 12-16, whereas there are almost as many, 28, in chapters 9-11. In view of the fact that as a people Israel are disobedient and gainsaying, 10:21, what has God’s response been?\u00a0 The apostle asks two main questions which by their construction demand a negative answer.\u00a0 The first is in verse 1, the second in verse 11.\u00a0 As he answers these questions, he is able to show that God has a purpose in the unbelief of Israel as a nation, and also intends to transform their attitude when Christ comes again to the earth.<\/span><\/p>\n

THE STRUCTURE OF THE CHAPTER 1<\/strong><\/span>
\n<\/strong><\/span><\/p>\n\n\n\n\n\n\n\n
Verses 1 to 10<\/span><\/td>\nGod casting away Israel as a nation<\/span><\/td>\n<\/tr>\n
Verses 11-15<\/span><\/td>\n\u00a0Israel stumbling at Christ.<\/span><\/td>\n<\/tr>\n
Verses 16-24<\/span><\/td>\nGod breaking off branches from an olive tree.<\/span><\/td>\n<\/tr>\n
Verses 25-32<\/span><\/td>\nChrist coming to Israel as deliverer.<\/span><\/td>\n<\/tr>\n
Verses 33-36<\/span><\/td>\nPaul worshipping God for His wisdom and knowledge.<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE ROMANS CHAPTER 11, VERSES 1 TO 10:<\/span><\/strong><\/span><\/p>\n

11:1\u00a0 I say then, Hath God cast away His people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.<\/strong> <\/span><\/p>\n

11:2\u00a0 God hath not cast away His people which He foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel saying,<\/strong> <\/span><\/p>\n

11:3\u00a0 Lord, they have killed Thy prophets, and digged down Thine altars; and I am left alone, and they seek my life.<\/strong> <\/span><\/p>\n

11:4\u00a0 But what saith the answer of God unto him? I have reserved to Myself seven thousand men, who have not bowed the knee to the image of Baal.<\/strong> <\/span><\/p>\n

11:5\u00a0 Even so then at this present time also there is a remnant according to the election of grace.<\/strong> <\/span><\/p>\n

11:6\u00a0 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.<\/strong> <\/span><\/p>\n

11:7\u00a0 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.<\/strong> <\/span><\/p>\n

11:8\u00a0 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.<\/strong> <\/span><\/p>\n

11:9\u00a0 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:<\/strong> <\/span><\/p>\n

11:10\u00a0 Let their eyes be darkened, that they may not see, and bow down their back alway.<\/strong><\/span><\/p>\n

SECTION 1\u00a0\u00a0\u00a0 Verses 1-10\u00a0\u00a0\u00a0 God casting Israel away as a nation<\/strong><\/span><\/p>\n

 <\/p>\n

11:1\u00a0 I say then, Hath God cast away His people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.<\/strong><\/span><\/p>\n

I say then-<\/strong><\/span> this is an expression which expects an answer in the negative.
\nHath God cast away His people?-<\/strong><\/span> that is, has God cast away His people so thoroughly that an individual Jew cannot be saved?
\nGod forbid-<\/strong><\/span> a strong assertion that this is not the case, for two reasons which the apostle now gives; the first in verses 1-2(i), the second in verse 2(ii)-5.\u00a0 See Leviticus 26:44,45.
\nFor I also am an Israelite-<\/strong><\/span> if God has cast away every individual Jew, then He has cast away Paul.\u00a0 Of the seed of Abraham, of the tribe of Benjamin- the apostle was able to trace his lineage back to Benjamin and Abraham.\u00a0 This shows that he was not a proselyte from the Gentiles, who might be considered an exception to the rule that God has cast off Israel.<\/span><\/p>\n

11:2\u00a0 God hath not cast away His people which He foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel saying,<\/strong><\/span><\/p>\n

God hath not cast away His people which He foreknew<\/span>–<\/span><\/strong> when the boundaries of the nations were set after the scattering because of Babel, then the sons of Adam were divided up in relation to the people of Israel, even though as a nation they were not yet formed,\u00a0 They were in the mind of God, however, Deuteronomy 32:8,9.\u00a0 When Christ rules as King of Israel, it will be a kingdom prepared from the foundation of the world, Matthew 25:34.\u00a0 When God rested on the seventh day in Genesis 2:2, then that was an anticipation of His millenial rest, according to Hebrews 4:1-9.\u00a0 He has not cast away the nation utterly, for they are destined for greatness according to His foreknowledge.\u00a0 Note Leviticus 26:45, “Remember the covenant of their ancestors”.
\nWot ye not?-<\/strong><\/span> that is, “know ye not?”
\nWhat the scripture saith of Elias-<\/strong><\/span> the situation in Elijah’s day provides an illustration of things current in the apostle’s day.\u00a0 The incident is recorded in 1 Kings 19.\u00a0 The literal rendering of the apostle’s words reads “The scripture saith in Elijah”, meaning the section which in the Jewish scriptures was headed “Elijah”; cf. Mark 12:26, “In (the section headed) The Bush”.\u00a0 The Jews gave titles to paragraphs in the Old Testament which summed up the content.
\nHow he maketh intercession to God against Israel, saying-<\/strong><\/span> note that Elijah, a representative of the law, interceded against Israel, whereas Paul, a representative of grace, longed and prayed that Israel might be saved, Romans 10:1.<\/span><\/p>\n

11:3\u00a0 Lord, they have killed Thy prophets, and digged down Thine altars; and I am left alone, and they seek my life.<\/strong><\/span><\/p>\n

Lord, they have killed Thy prophets, and digged down Thy altars; and I am left alone, and they seek my life-<\/strong><\/span> Elijah thought the situation was so desperate that he was the only believer left amongst a nation that had killed God’s servants and sought to do the same to him.<\/span><\/p>\n

11:4\u00a0 But what saith the answer of God unto him? I have reserved to Myself seven thousand men, who have not bowed the knee to the image of Baal.<\/strong><\/span><\/p>\n

But what saith the answer of God to him?-<\/strong><\/span> God’s response to him was based on His full knowledge of the situation, counteracting Elijah’s defective knowledge.
\nI have reserved to Myself seven thousand men, who have not bowed the knee to the image of Baal-<\/strong><\/span> God’s purpose had not been frustrated by Ahab and Jezebel, but He had overruled to preserve for Himself a remnant.<\/span><\/p>\n

11:5\u00a0 Even so then at this present time also there is a remnant according to the election of grace.<\/strong><\/span><\/p>\n

Even so at this present time also-<\/strong><\/span> just as in Elijah’s day there was a remnant of faithful believers, even though Elijah thought he alone was loyal to God, so the situation is the same today.
\nThere is a remnant according to the election of grace-<\/span><\/strong> there is a remnant of Jews who have believed the gospel and have come into the good of God’s grace.\u00a0 Despite sins far worse than killing prophets, (for they had killed God’s Son), the grace of God was still available to them.\u00a0 Note that there is “a remnant”, the Jews who had believed the gospel, and “the rest”,\u00a0 verse 7, the majority who remained in unbelief.\u00a0 Election is sometimes national, as with Israel, and sometimes individual, as here.\u00a0 With Jacob and Esau, the election was one of purpose, and individual salvation was not in view, whereas here the salvation of individuals by the grace of God is in view. See 2 Thessalonians 2:13,14.\u00a0 Note that it is the election of grace, not the election of sovereignty, for men come into the good of God’s electing purpose when they believe, as 2 Thessalonians 2:2 indicates with the words, “because God hath chosen you to salvation through sanctification of the Spirit and belief of the truth”.<\/span><\/p>\n

11:6\u00a0 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.<\/strong><\/span><\/p>\n

And if by grace, then is it no more of works: otherwise grace is no more grace-<\/strong><\/span> if the blessing for Israel was on the ground of their works, they have clearly forfeited it, for their work was to crucify their Messiah! The whole principle of grace is destroyed if God’s grace blesses works.
\nBut if it be of works, then is it no more of grace: otherwise work is no more work-<\/strong><\/span> the principle of grace and works are so diametrically opposed, that to mix them is to destroy them.<\/span><\/p>\n

11:7\u00a0 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.<\/strong><\/span><\/p>\n

What then?-<\/strong><\/span> what is the true situation, which preserves God’s grace, yet brings individual Jews into blessing?
\nIsrael hath not obtained that which he seeketh for-<\/strong><\/span> in 9:31,32, Israel is described as not finding what it sought by way of blessing from God, because it sought it not by faith.
\nBut the election hath obtained it-<\/strong><\/span> those who are described as “a remnant according to the election of grace”, verse 5.
\nAnd the rest were blinded-<\/strong><\/span> the majority of the nation who rejected Christ as their Messiah have been judged by God in a way which matches their reaction to Him.\u00a0 They closed their eyes, so God has ensured that they keep them closed.<\/span><\/p>\n

11:8\u00a0 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.<\/strong><\/span><\/p>\n

(According as it is written)-<\/strong><\/span> not was written, but still stands written, a constant testimony from God as to what He said He would do, and which can now be seen as done.
\nGod hath given them the spirit of slumber-<\/strong><\/span> the remainder of verse 8 is a quotation from Isaiah 6:9,10, but this phrase is taken from Isaiah 29:10.\u00a0 The nation was as if asleep, with their eyes closed.\u00a0 There may be the thought that just as a sleeper may awake and open his eyes, so Israel are not permanently blinded.
\nEyes that they should not see-<\/strong><\/span> Isaiah, having seen the glory of Christ, (see John 12:41), was told to go to Israel and first describe them as hearing, but not understanding, and seeing and not perceiving; then “make their ears heavy”, and “shut their eyes”.\u00a0 In other words make them this by describing them as this.\u00a0 Isaiah had no power to blind them.\u00a0 So in Christ’s day, when again His glory was seen, those things which Christ did by way of miracles were called signs, but they refused what they saw.\u00a0 Hence God has blinded them nationally, ensuring that they will not see until they receive Christ with faith.
\nAnd ears that they should not hear-<\/strong><\/span> Christ’s teaching had fallen upon deaf ears, for they ignored Him when He said, “Let these sayings sink down into your ears”.\u00a0 See Matthew 13:13-17.\u00a0 The parable ministry of the Lord Jesus was as a result of the nation rejecting Him, see Matthew 13:10-17.\u00a0 So also in John 12:40,42, where even from amongst a blinded nation there were those who believed, which shows that the blinding is national.
\nUnto this day-<\/strong><\/span> this may be Paul’s comment, for what the prophet had foretold had come to pass, and the judicial blindness was ongoing.\u00a0 Or it may be a quotation from Deuteronomy 29:4, where similar things about not seeing and hearing were said by Moses, and the words “unto this day” are used.\u00a0 This does not prevent individuals being saved, but it does prevent God’s purpose for them as His chosen nation from being fulfilled at the present time.<\/span><\/p>\n

11:9\u00a0 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:<\/strong><\/span><\/p>\n

And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them-<\/strong><\/span> this is a quotation from Psalm 69:22,23, which gives the solemn words of a crucified Christ regarding the nation which rejected Him.\u00a0 Those things which they had seen and heard from Him were like a banquet spread before them, but they refused the feast.\u00a0 Christ had spread a banquet, and filled the cup of joy- they gave Him gall and vinegar in return.\u00a0 In recompence, God ensures that the bitter things which they offered to Christ for His meat and drink on the cross, Psalm 69:21, become theirs.\u00a0 In Jeremiah 9:15 God declares, “I will feed them, even this people, with wormwood, and give them water of gall to drink.\u00a0 I will scatter them also among the heathen”. The stumblingblock, or “skandalon”, was the part of a trap to which bait was attached.\u00a0 So the “snare” is the bait fixed, then the prey is herded towards the “trap”, the “stumblingblock” of the trap is sprung, and the “recompence” is known by the trapped victim.<\/span><\/p>\n

11:10\u00a0 Let their eyes be darkened, that they may not see, and bow down their back alway.<\/strong><\/span><\/p>\n

Let their eyes be darkened, that they may not see- <\/strong><\/span>instead of the light of Christ’s person illuminating them, by its very brightness it has blinded their eyes.\u00a0 Paul had experience of the light of Christ’s glory blinding him, but he had said “Lord, what wilt thou have me to do”.
\n<\/span><\/span>And bow down their back alway- <\/strong><\/span>they were not only blinded to see and hear what Christ did and said on earth, but they were bowed down as a nation so that they could not see Him in His heavenly glory.\u00a0 These words come from Psalm 69, a traitor psalm, (see Psalm 69:25 and Acts 1:20), but the nation as a whole had become the betrayer of Christ, Acts 7:52.<\/span><\/span><\/span><\/p>\n

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE ROMANS CHAPTER 11, VERSES 11 TO 15:<\/span><\/strong><\/span><\/p>\n

11:11\u00a0 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.<\/strong> <\/span><\/p>\n

11:12\u00a0 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?<\/strong> <\/span><\/p>\n

11:13\u00a0 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:<\/strong> <\/span><\/p>\n

11:14\u00a0 If by any means I may provoke to emulation them which are my flesh, and might save some of them.<\/strong> <\/span><\/p>\n

11:15\u00a0 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?<\/strong><\/span><\/p>\n

SECTION 2\u00a0\u00a0\u00a0 Verses 11-15\u00a0\u00a0\u00a0 ISRAEL STUMBLING AT CHRIST<\/strong><\/span><\/p>\n

11:11\u00a0 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.<\/strong><\/span><\/p>\n

I say then-<\/strong><\/span> as with the same expression in verse 1, this phrase expects the answer “No”.
\nHave they stumbled that they should fall?-<\/strong><\/span> has Israel stumbled to fall never to rise again?
\nGod forbid-<\/strong><\/span> the answer again is in the negative, but now the reason lies in the purpose of God to bless Gentiles as a result of Israel’s rejection of their Messiah.\u00a0 The way still lies open for their recovery as a nation, for the apostle speaks in verse 12 of “their fulness” in contrast to their “fall” or defection from the path of faithfulness to God.\u00a0 In verse 12 he speaks of them being received nationally, and in verse 15 of some being saved individually.
\nBut rather through their fall salvation is come unto the Gentiles-<\/strong><\/span> note the two words for fall.\u00a0 The verb fall, “have they stumbled that they should fall”, means to fall aside, to defect, whereas the noun fall, “through their fall”, is the general word for fall.\u00a0 So whereas it is true they have fallen, in the sense of “fall by the wayside”, yet that fall is not irreversible.\u00a0 God delays their recovery however, because during the time when He breaks off dealings with Israel as a nation, He turns to the Gentiles to call out of them a people for His name, Acts 15:14.
\nFor to provoke them to jealousy-<\/strong><\/span> the apostle has already quoted the words of Deuteronomy 32:21 in Romans 10:19.\u00a0 By turning to the Gentiles, God would ensure that Israel would be startled into a reassessment of their position.\u00a0 When they saw Gentiles being blessed with blessings superior to those promised to them, they would be envious in the right sort of way.\u00a0 Peter, when writing to the “Sojourners of the Dispersion”, refers to “exceeding great and precious promises”, 2 Peter 1:4.\u00a0 Israel had great and precious promises, believers of this present age have exceedingly better ones.<\/span><\/p>\n

11:12\u00a0 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?<\/strong><\/span><\/p>\n

Now if the fall of them be the riches of the world-<\/strong><\/span> their temporary falling aside from a position of advantage means that God’s rich blessing flows out potentially to the whole world.
\nAnd the diminishing of them the riches of the Gentiles-<\/strong><\/span> they are now restricted, for their national unbelief has resulted in only a small proportion of them being believers.\u00a0 This means, however, that those who were formerly not blessed, can be.
\nHow much more their fulness-<\/strong><\/span> if gospel blessings flow out to the whole world through their being restricted, what will be the result of their enlargement as the nation of God’s choice?\u00a0 Worldwide blessing will flow out to the Gentiles in the Kingdom Age, otherwise known as the Millennium.<\/span><\/p>\n

11:13\u00a0 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:<\/strong><\/span><\/p>\n

For I speak to you Gentiles, (inasmuch as I am the apostle to the Gentiles, I magnify my office)-<\/strong><\/span> Paul now addresses the Gentile world, and his qualification for doing this is that he was especially commissioned to take the gospel to the Gentiles.\u00a0 He magnifies his office in a good cause- he does not magnify himself.<\/span><\/p>\n

It is important to realize that Paul is not addressing saints as such in verses 13-24.\u00a0 In verse 25 he reverts to addressing believers.<\/span><\/p>\n

11:14\u00a0 If by any means I may provoke to emulation them which are my flesh, and might save some of them.<\/strong><\/span><\/p>\n

If by any means I may provoke to emulation them which are my flesh-<\/strong><\/span> emulation is jealousy.\u00a0 The writing of the apostle is designed to provoke Jews to think.\u00a0 The fact that Paul is apostle to the Gentiles does not mean he is indifferent to his kinsmen in Israel.
\nAnd might save some of them-<\/strong><\/span> thus they would anticipate the national salvation that awaits them at the end-time, and meanwhile enter into the better and heavenly blessings given to church believers.<\/span><\/p>\n

11:15\u00a0 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?<\/strong><\/span><\/p>\n

For if the casting away of them be the reconciling of the world-<\/strong><\/span> “God was in Christ reconciling the world unto Himself”, 2 Corinthians 5:19, not limiting His dealings to Israel now.\u00a0 Christ was not sent but unto the lost sheep of the house of Israel, Matthew 15:24, although He did bless individual Gentiles.
\nWhat shall the receiving of them be, but life from the dead?-<\/strong><\/span> The “for” at the beginning of the verse shows this is the consequence of the desire of Paul for the salvation of “some” in Israel.\u00a0 As the apostle to Gentiles, the apostle was responsible for the process whereby some in Israel would be provoked to trust Christ when they realized they had forfeited national blessings.\u00a0 Hence this life from the dead is individual salvation, as some in Israel believe in a Crucified and Risen Messiah.<\/span><\/p>\n

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE ROMANS CHAPTER 11, VERSES 16 TO 24:<\/span><\/strong><\/span><\/p>\n

11:16\u00a0 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.<\/strong> <\/span><\/p>\n

11:17\u00a0 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;<\/strong> <\/span><\/p>\n

11:18\u00a0 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.<\/strong> <\/span><\/p>\n

11:19\u00a0 Thou wilt say then, The branches were broken off, that I might be graffed in.<\/strong> <\/span><\/p>\n

11:20\u00a0 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:<\/strong> <\/span><\/p>\n

11:21\u00a0 For if God spared not the natural branches, take heed lest He also spare not thee.<\/strong> <\/span><\/p>\n

11:22\u00a0 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in His goodness: otherwise thou also shalt be cut off.<\/strong><\/span><\/p>\n

11:23\u00a0 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.<\/strong> <\/span><\/p>\n

11:24\u00a0 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?<\/strong><\/span><\/p>\n

SECTION 3\u00a0\u00a0\u00a0\u00a0 Verses 16-24\u00a0\u00a0\u00a0 GOD BREAKING BRANCHES FROM AN OLIVE TREE<\/strong><\/span><\/p>\n

It is important to remember<\/strong> when we read of branches being broken off in this section, that Paul is speaking generally of Gentiles and Jews as groups, not as individuals.\u00a0 The branches represent classes of people, not individuals.\u00a0 This is proved by the fact that the branches broken off in verse 17, (which represents the unbelieving part of Israel being rejected nationally since they crucified Christ), are re-instated in verse 23.\u00a0 This will be done in a time that is still future, when Israel is converted as a nation.\u00a0 Clearly individuals are not in view if 2000 years separates the two events.\u00a0 In any case, the branches broken off were unbelievers, who showed their unbelief by rejecting Christ.\u00a0 We have the definite word of the Lord Jesus that neither He nor His Father will allow His sheep to be lost, John 10:27-30.<\/span><\/p>\n

11:16\u00a0 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.<\/strong><\/span><\/p>\n

For if the firstfruit be holy, the lump is also holy-<\/strong><\/span> the apostle is showing that that which God approves of must always be consistently in line with His character as the Holy One.\u00a0 He cannot allow a mixture of holiness and unholiness to co-exist permanently, since He hates compromise.\u00a0 See Matthew 12:33.\u00a0 The lump referred to here is a lump of dough.\u00a0 It is a reference to Numbers 15:20, where God required that He be offered the first of their dough as an offering.\u00a0 If what is offered to Him is holy, then the lump from which it was taken is holy too, for a lump of moist dough cannot be separated out, it is one whole uniform thing.
\nAnd if the root be holy, so are the branches-<\/strong><\/span> this is a statement of the ideal situation, since it is clear that some of the branches of the olive tree were not holy, being unbelievers.\u00a0 God acts in the ways detailed in the following verses so that this ideal situation may be reached.\u00a0 The olive tree represents blessing through association with Abraham.\u00a0 Just as the branch of a tree draws its nourishment (fatness) from the roots, so association with all that God promised through Abraham, guarantees spiritual prosperity if the one associating is a true believer.\u00a0 God’s promise to Abraham was, “In thee shall all families of the earth be blessed”, Genesis 12:3.\u00a0 The illustration of the lump of dough tells us that there is consistency between the firstfruits and the lump, whereas the illustration of the olive tree shows how God achieves this consistency.\u00a0 Not only was the firstfruit of the dough to be offered, but also the firstfruit of the olive tree, Deuteronomy 18:4.<\/span><\/p>\n

11:17\u00a0 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;<\/strong><\/span><\/p>\n

And if some of the branches be broken off-<\/span><\/strong> some of the branches of this olive tree, (described in verse 24 as “a good olive tree”), were only children of Abraham in the physical sense, not as believers.\u00a0 They represent that part of the nation of Israel which rejected Christ, (the “rest” of verse 7), and were rejected by God as a result. The branches that remain represent that remnant of Israel, (the “remnant” of verse 5) which believed in Christ.\u00a0 Many in Israel made the mistake of thinking that because they were physically descended from Abraham, and had been circumcised, then they were the children of God.\u00a0 The seed of Abraham does sometimes include those who are merely descended from him, (see, for example, Genesis 15:5), but the Lord Jesus reminded those of His day that although Ishmael was descended from Abraham, yet he was a slave and not a son. See John 8:30-47, Genesis 21:13.\u00a0 In other senses the seed of Abraham is either Isaac, Christ, Galatians 3:16, or believers, Galatians 3:29, 4:28-31. And thou, being a wild olive tree, wert graffed in among them-<\/strong><\/span> usually shoots from a cultivated tree are grafted onto the stock of a wild tree.\u00a0 There are references in the writings of those times to the practice of doing the reverse, however.\u00a0 The Gentiles, sunk in sin and idolatry, were those who were wild and uncultivated, but are now given the opportunity of association with the things of God.\u00a0 Note only some of the branches are broken off, and the Gentile branches are grafted among the branches that remain, for the remnant of the election of grace remain in the tree, whilst the unbelieving majority forfeit the right to bl;essing and are cut off from the blessing.
\nAnd with them partakest of the root and fatness of the olive tree-<\/strong><\/span> the root is that which gives a tree stability, and also draws necessary resources to pass on to the rest of the tree.\u00a0 Such was Abraham, with whom God made a firm and everlasting covenant, and through whom all the nations of the earth would be blessed, Genesis 12:3.\u00a0 The fatness of the olive tree would be the rich nutrients carried up from the roots, representing the rich blessing of God which association with God as a child of Abraham brings.\u00a0 “That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith”, Galatians 3:14.\u00a0 The apostle is showing that the enjoyment of these things is not a national right, but as a result of the goodness of God.<\/span><\/p>\n

11:18\u00a0 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.<\/strong><\/span><\/p>\n

Boast not against the branches-<\/strong><\/span> the Gentiles should not boast of this privilege, for they have the opportunity of blessing only because of association with what God promised to Abraham.\u00a0 They have no merit of their own.\u00a0 Even though it is true that others have been removed to make room for them, this does not mean they have ground for boasting.
\nBut if thou boast, thou bearest not the root, but the root thee-<\/strong><\/span> if they are tempted to boast, (and the apostle shows in verse 20 they are likely to be high-minded and therefore boastful), they should remember that they are not the source of their stability and welfare, (they do not bear the root, as if they supported the whole of the tree), but the root supports them, as is normal with trees.<\/span><\/p>\n

11:19\u00a0 Thou wilt say then, The branches were broken off, that I might be graffed in.<\/strong><\/span><\/p>\n

Thou wilt say then, “The branches were broken off, that I might be graffed in”-<\/strong><\/span> if they lapse into a boastful state they will be filled with self-importance, hence the word “I” is emphasized.<\/span><\/p>\n

11:20\u00a0 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:<\/strong><\/span><\/p>\n

Well-<\/strong><\/span> The statement of verse 19 is a fair assessment of the situation, “Well said”, or “Fair comment”, but the Gentiles should remember that they only have a permanent place in the olive tree if they are believers; mere profession is not enough.\u00a0 Being amongst the olive branches represents a test of reality.\u00a0 Those who prove themselves to have no spiritual life, are eventually removed.\u00a0
\nBecause of unbelief they were broken off, and thou standest by faith-<\/span><\/strong> the only reason that association with the good olive tree can be continued is through genuine faith.\u00a0 Mere religious association with the things of God is not enough.
\nBe not high-minded, but fear-<\/strong><\/span> it is tragically true that one of the leading features of Christendom is its arrogant disregard for God and His word.\u00a0 Men should tremble at His word, but the Christian profession is not marked by this, generally speaking.<\/span><\/p>\n

11:21\u00a0 For if God spared not the natural branches, take heed lest He also spare not thee.<\/strong><\/span><\/p>\n

For if God spared not the natural branches, take heed lest He also spare not thee-<\/strong><\/span> if God did not hesitate to remove the Jewish branches because of their unbelief, then why should He hesitate to remove Gentiles who likewise only profess?\u00a0 The natural branches had more claim on the olive tree than the graffed-in branches did.<\/span><\/p>\n

11:22\u00a0 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in His goodness: otherwise thou also shalt be cut off.<\/strong><\/span><\/p>\n

Behold therefore the goodness and severity of God-<\/strong><\/span> the goodness of God does not override His holiness and righteousness.\u00a0 He will not hesitate to be severe if His goodness is despised.
\nOn them which fell, severity-<\/strong><\/span> the removal of Jewish branches is evidence of the severe judgement of God on the nation which rejected His Son.
\nBut toward thee, goodness, if thou continue in His goodness: otherwise thou also shalt be cut off-<\/strong><\/span> His grafting of Gentiles into the tree is evidence of His goodness.\u00a0 Let them continue in His goodness, and thereby show themselves genuine.\u00a0 Otherwise they will experience the same severity.\u00a0 Those who, being true believers, continue in His goodness, will not be broken off.<\/span><\/p>\n

11:23\u00a0 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.<\/strong><\/span><\/p>\n

And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again-<\/strong><\/span> if Israel repents as a nation, as it will do in the future, see Zechariah 12:10-14, Revelation 1:7, they will be re-instated into the olive tree of blessing on a permanent basis.\u00a0 The remnant of Israel that will believe in God during the time of the Great Tribulation, are of the same sort as those who believe amongst Israel now.\u00a0 What is spoken of here is national restoration.\u00a0 Those who believe as individual Jews now, are represented by branches that have never been broken off.<\/span><\/p>\n

11:24\u00a0 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?<\/strong><\/span><\/p>\n

For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?-<\/strong><\/span> if God is able to do the thing which is contrary to nature, (graft wild branches onto a cultivated olive), He is able to graft a cultivated branch back in too.\u00a0 Especially since the tree they are re-instated in is “their own olive tree”, the tree they were associated with originally because of God’s dealings with them as a nation.\u00a0 Let us notice again that this breaking off and grafting back in are events centuries apart- they have not to do with individuals being lost after they were saved.\u00a0 Such an idea is completely foreign to Scripture.<\/span><\/p>\n

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE ROMANS CHAPTER 11, VERSES 25 TO 32:<\/span><\/strong><\/span><\/p>\n

11:25\u00a0 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.<\/strong> <\/span><\/p>\n

11:26\u00a0 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:<\/strong> <\/span><\/p>\n

11:27\u00a0 For this is My covenant unto them, when I shall take away their sins.<\/strong> <\/span><\/p>\n

11:28\u00a0 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father’s sakes.<\/strong> <\/span><\/p>\n

11:29\u00a0 For the gifts and calling of God are without repentance.<\/strong> <\/span><\/p>\n

11:30\u00a0 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:<\/strong> <\/span><\/p>\n

11:31\u00a0 Even so have these also now not believed, that through your mercy they also may obtain mercy.<\/strong> <\/span><\/p>\n

11:32\u00a0 For God hath concluded them all in unbelief, that He might have mercy upon all.<\/strong><\/span><\/p>\n

SECTION 4\u00a0\u00a0\u00a0 Verses 25-32\u00a0\u00a0\u00a0 CHRIST COMING TO ISRAEL AS A DELIVERER<\/strong><\/span><\/p>\n

The apostle now describes how the nation will be brought back into blessing again.\u00a0 It will not be by the gradual spread of the gospel, but by the return of Christ.<\/span><\/p>\n

11:25\u00a0 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.<\/strong><\/span><\/p>\n

For I would not, brethren, that ye should be ignorant of this mystery-<\/strong><\/span> note the apostle now reverts to calling them brethren, whereas in verse 13 he was speaking to the Gentiles in general, believers or not.\u00a0 A mystery in the New Testament is a secret which is now disclosed to those who have the Spirit of God, and who are therefore able to understand it.\u00a0 The dealings of God in the way spoken of in this passage are a mystery unknown in Old Testament times.\u00a0 The prophets did not know of a casting off for Israel to allow the Gentiles opportunity for blessing, for they always spoke in terms of Gentiles being blessed though Israel.\u00a0 Nor did they envisage that there would be such a long period of opportunity for the Gentiles.
\nLest you should be wise in your own conceits-<\/strong><\/span> lest you think, with worldly wisdom, that the Gentiles are in some way superior to the Jews, and that this is why the latter have been broken off.\u00a0 They have not been broken off as a compliment to Gentiles, but as a judgement to Jews.
\nThat blindness in part is happened to Israel, until the fulness of the Gentiles be come in-<\/strong><\/span> the blindness referred to in verses 7 and 8 as experienced by Israel is only partial at present, in that it does not involve the whole of the nation, for some are Christians.\u00a0 It is not partial blindness for all, but total blindness for part of the nation.\u00a0 When the full number of Gentile believers has been reached, then God will resume His dealings with Israel as a nation.\u00a0 Just as the removal of the natural branches was provoked by the rejection of Christ by the nation of Israel, so the removal of the Gentiles will be provoked by their siding with Antichrist.\u00a0 The fulness of the Gentiles is the sum total of Gentiles blessed as individuals during the time of Israel’s national rejection.<\/span><\/p>\n

11:26\u00a0 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:<\/strong><\/span><\/p>\n

And so all Israel shall be saved- <\/strong><\/span>it is clear that the majority in Israel, (the “many” of Daniel 9:27), will accept the protection of the Antichrist, and will make a covenant with him, so that they may continue with their temple-rituals.\u00a0 These, however, shall perish in the final stages of God’s wrath at the end of the Tribulation, having received the mark of the beast, see Revelation 14:9-11.\u00a0 Others, however, will be under the protection of God, Revelation 12:6,14.\u00a0 Still others will travel worldwide to preach the Gospel of the Kingdom, Revelation 7:1-8, (with the results of their ministry in verses 9-17), Matthew 24:14.\u00a0 Those who give help to these will be rewarded when the King comes, for they will show by their kindness to the Jews that they are true believers, just as Rahab did, Matthew 25:34-40, Hebrews 11:31, James 2:25,26.\u00a0 All Israel clearly does not include either apostates or unbelieving Jews of Old Testament times, so is not an absolute statement. “All Israel” stands in contrast to a remnant of Israel, as now.\u00a0 All twelve tribes of Israel, in contrast to the two-tribed portion of the nation, (which formed the majority of those who came back from Babylon and were in the land when Paul was writing), will be brought into blessing. There will no longer be a division between a remnant who believe and the rest, the majority, who do not.\u00a0 Those who enter Christ’s Messianic kingdom will all be saved persons.
\nAs it is written-<\/strong><\/span> despite being a mystery, the truth set out here by the apostle is supported by Old Testament prophecies.\u00a0 It is what happens in the interval between Christ’s first and second comings that is a mystery.
\nThere shall come out of Zion the deliverer-<\/strong><\/span> when Judah was taken into captivity into Babylon, the Times of the Gentiles began, and God began to be known as the God of Heaven- He was no longer the God of the Land of Israel, for the royal tribe was in exile.\u00a0 The centre of government moved to the heavenly Zion, and out from this place the Deliverer of the nation of Israel will come.\u00a0 John saw Him as the Lion of the tribe of Judah in heaven, not in the land of Israel, Revelation 5:5.
\nAnd shall turn away ungodliness from Jacob-<\/strong><\/span> this is a quotation from Isaiah 59:20.\u00a0 In the previous verses of that chapter, the prophet has described the feelings of the oppressed nation of Israel, and their hopes for deliverance.\u00a0 Those who resist worshipping the beast will at last be delivered from their trials, and the sight of Christ coming in glory will be the means of their salvation.\u00a0 Isaiah wrote “They that turn from transgression in Jacob”, which highlights their responsibility to turn in repentance from transgression, but that which stimulates them to do so is the coming of Christ.\u00a0 So both statements are true, for Jacob will turn, yet the thing that turns them is the appearance of Christ.\u00a0 Just as Saul of Tarsus was converted by the sight of Jesus of Nazareth in heaven, so these will see that same Jesus of Nazareth coming in the clouds of heaven, and they who pierced Him will weep for what they did, Revelation 1:7, Zechariah 12:10,11.\u00a0 Paul describes himself as a “pattern to them which should hereafter believe on Him to life everlasting”, 1 Timothy 1:16, and this includes Israelites who believe, whether now or at the end of the Tribulation period.<\/span><\/p>\n

11:27\u00a0 For this is My covenant unto them, when I shall take away their sins.<\/strong><\/span><\/p>\n

For this is My covenant unto them, when I shall take away their sins-<\/strong> <\/span>Israel will then enter into the good of the New Covenant, which promises the forgiveness of sins, see Jeremiah 31:31-34, Hebrews 8:8-12; Hebrews 10:15-18.\u00a0 Literally the words are “This is My covenant from Me to them”, indicating that the initiative is entirely God’s.\u00a0 Hebrews 8:9 expressly says that this covenant is not like the covenant of the law, which depended on Israel’s obedience.\u00a0 This covenant is unconditional and everlasting, Hebrews 13:20, and is guaranteed by Christ Himself, Hebrews 7:22.\u00a0 They will come into the good of the sacrifice of Christ accomplished so long before.<\/span><\/p>\n

11:28\u00a0 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father’s sakes.<\/strong><\/span><\/p>\n

As concerning the gospel they are enemies for your sakes-<\/strong><\/span> at the present time Israel maintains enmity with God and this attitude has become the means the blessing for Gentiles.\u00a0 The apostle is not saying that the Gentiles should treat them as their enemies.\u00a0 The enmity is on their part, and toward God.
\nBut as touching the election, they are beloved for the father’s sakes-<\/strong><\/span> when the nation is saved, they will enter into what God had in mind when He chose them, and promised blessing to the fathers of the nation like Abraham, Isaac, and Jacob.\u00a0 He reaffirmed to Moses that He was still the God of Abraham, Isaac and Jacob, even though they had died, so the promises He made to them would not lapse, but they would rise from the dead to receive them. See Exodus 3:6 and Matthew 22:23-33.<\/span><\/p>\n

11:29\u00a0 For the gifts and calling of God are without repentance.<\/strong><\/span><\/p>\n

For the gifts and calling of God are without repentance-<\/strong><\/span> God will never change His mind after He has promised to bless and to call.\u00a0 His calling of them as a nation in the person of Abraham, and His individual gifts of salvation and privilege, will never be revoked.\u00a0 It goes without saying that this verse does not mean that God blesses men apart from them repenting, for it is clear that He does not.\u00a0 It is God that does not repent, not men, in this context.<\/span><\/p>\n

11:30\u00a0 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:<\/strong><\/span><\/p>\n

For as ye in times past have not believed God, yet have now obtained mercy through their unbelief-<\/strong><\/span> in Old Testament times the Gentiles were generally unbelieving, yet have come into blessing because Israel rejected their Messiah.\u00a0 The words “believed” and “unbelief” both have the idea of disobedience in them, in contrast to the obedience of faith, Romans 1:5, 16:26.<\/span><\/p>\n

11:31\u00a0 Even so have these also now not believed, that through your mercy they also may obtain mercy.<\/strong><\/span><\/p>\n

Even so, have these also now not believed-<\/strong><\/span> they refused nationally to obey Christ.\u00a0 His words were of equal authority to the words of the law uttered at Sinai, yet they refused to obey, Matthew 5:21,27,33,43.\u00a0 See Deuteronomy 30:8-10 and Acts 3:22,23.
\nThat through your mercy-<\/strong><\/span> by means of the fact that mercy has been shown to the Gentiles without that blessing coming via the nation of Israel.\u00a0 Many Gentiles have embraced that mercy and made it their own.
\nThey also may obtain mercy-<\/strong><\/span> so the Gentiles come into mercy through the unbelief of Israel, and this is also the means whereby the nation is eventually brought back. The restoration of Israel does not depend upon the Gentiles, but the coming of Christ.<\/span><\/p>\n

11:32\u00a0 For God hath concluded them all in unbelief, that He might have mercy upon all.<\/strong><\/span><\/p>\n

For God hath concluded them all in unbelief, that He might have mercy upon all-<\/strong><\/span> all individuals, Jew and Gentile alike, have been concluded (put in the same category) in unbelief, or disobedience, so they may all have opportunity to know God’s mercy.\u00a0 All must be reduced to an absolute dependence on the mercy of God.\u00a0 None may gain a standing before God either on individual or collective merit.<\/span><\/p>\n

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE ROMANS CHAPTER 11, VERSES 33 TO 36:<\/span><\/strong><\/span><\/p>\n

11:33\u00a0 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!<\/strong> <\/span><\/p>\n

11:34\u00a0 For who hath known the mind of the Lord? or who hath been His counsellor?<\/strong> <\/span><\/p>\n

11:35\u00a0 Or who hath first given to Him, and it shall be recompensed unto him again?<\/strong> <\/span><\/p>\n

11:36\u00a0 For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen.<\/strong><\/span><\/p>\n

SECTION 5\u00a0\u00a0\u00a0 Verses 33-36\u00a0\u00a0\u00a0 PAUL’S EXPRESSION OF PRAISE<\/strong><\/span><\/p>\n

Each of the three major sections of the epistle ends on a note of praise and triumph, see 8:38,39; 16:25-27. This particular doxology (praise to God) is based on a quotation from Isaiah 40:13,14, which reads, “Who hath directed the Spirit of the Lord, or being His counsellor hath taught Him?”\u00a0 The implied answer to Isaiah’s question is “No-one”.<\/span><\/p>\n

11:33\u00a0 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!<\/strong><\/span><\/p>\n

O the depth of the riches both of the wisdom and knowledge of God!-<\/strong><\/span> the wisdom and knowledge of God are infinite, therefore they must be deep, far beyond our ability to plumb their depths.\u00a0 Yet there is a hint in the word riches that He has made His wisdom (insight into the true nature of things) and knowledge known in a measure, as in 10:12, “The same Lord is rich unto all that call upon Him”.\u00a0 This is confirmed when we read the same quotation from Isaiah 40:13 in 1 Corinthians 2:16, which is there followed by “But we have the mind of Christ”.\u00a0 In other words the wisdom and knowledge of God are beyond the unaided mind of man to grasp, but by the Spirit believers are able to begin to grasp things as Christ (who knows them fully), reveals them.
\nHow unsearchable are His judgements- <\/strong><\/span>God’s judgements, or decisions, (such as to break off branches and graft in branches), are based upon His infinite wisdom and knowledge.
\nAnd His ways past finding out-<\/strong><\/span> His ways, which are the outworking of His decisions, are likewise mysterious.\u00a0 Hence the apostle describes the unfolding of the partial knowledge of these things in this chapter as the telling of a mystery, verse 25.\u00a0 In Old Testament times God’s purpose to bless Gentiles in the ways detailed in the New Testament, were past finding out, even by prophets.<\/span><\/p>\n

11:34\u00a0 For who hath known the mind of the Lord? or who hath been His counsellor?<\/strong><\/span><\/p>\n

For “Who hath known the mind of the Lord?\u00a0 Or who hath been His counsellor?-<\/strong><\/span> beginning with “for” as it does, this verse gives the reason why the things of God are beyond us.\u00a0 No-one can fully know the workings of the Divine mind, nor can they draw alongside as a fellow-counsellor and offer Him advice, as those who have equal or superior wisdom.\u00a0 Only as God is pleased to reveal His mind can we know it.<\/span><\/p>\n

11:35\u00a0 Or who hath first given to Him, and it shall be recompensed unto him again?<\/strong><\/span><\/p>\n

Or who hath first given to Him, and it shall be recompensed to him again?-<\/strong><\/span> who has gone before God offering Him knowledge and wisdom He did not have before, so that He is placed under an obligation to give him a reward for his help?\u00a0 For Him to bless under such circumstances would simply be recompence, the discharge of a debt.\u00a0 This is impossible with God, hence the next verse begins with “for”, giving an explanation as to why it is impossible.<\/span><\/p>\n

11:36\u00a0 For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen.<\/strong><\/span><\/p>\n

For of Him-<\/strong><\/span> God is the source of all things, whether as the Creator of all things, seen or unseen, the Proprietor of the earth and its unfolding ages, or the Grantor of spiritual blessings.
\nAnd through Him-<\/strong><\/span> God is the one through whose agency all things are carried out.\u00a0 (Note incidentally that God being the means of things being accomplished does not imply that He is not God. So also, when the Lord Jesus is said to be the one “By whom” all things were made, John 1:3, this does not mean He is inferior to God.\u00a0 He and God the Father are both agents in creation.)
\nAnd to Him, are all things-<\/strong><\/span> God is Himself the purpose for all His actings.\u00a0 The supreme goal of all God’s purpose is His own glory.<\/span><\/p>\n

In the light of the words of this doxology, and the whole of the doctrine of the preceding eleven chapters, we might well join with the apostle as he says-<\/span><\/p>\n

TO WHOM BE GLORY FOR EVER.\u00a0 AMEN.<\/strong><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

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