Romans 11

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardBiDiModervbdLeftToRightTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 44 2 8 0 0 CHAPTER 11) Outline (continued)) Justification by Faith) The Election of Israel s Minority (or Remnant)) versus) The Hardening of its Majority) The elect have obtained it. The others were hardened ) 11:1 10 ) Ingrafted Branches) But they, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again ) 11:11 24 ) God s Mercy on the Fulness of the Gentiles and on All Israel ) For God has locked up all in the prison of disobedience in order that he may have mercy on all ) 11:25 32 ) Doxology) For from him and through him and to him are all things. To him be the glory forever. Amen. ) 11:33 36 ) ) The Election of Israel s Minority (or Remnant)) versus) The Hardening of its Majority) The elect have obtained it. The others were hardened ) 11:1 10) 11 1 I ask then, Did God reject his people? Of course not!

Why, I myself am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God did not reject his people whom he foreknew. Or do you not know what the Scripture says in (the section about) Elijah, how he complains to God about Israel,) 3 Lord, thy prophets they have killed,) thine altars they have demolished,) and I am the only one left,) and they are seeking my life ?) 4 But what is God s reply to him? I have left for myself seven thousand men who have not bowed the knee to Baal. 5 So, too, at the present time a remnant has come into being, chosen by grace. 6 And if by grace, (then it is) no longer by works; since (if it were) grace would no longer be grace.) 7 What then? What Israel is seeking so earnestly it has not obtained, but the elect have obtained it. The others were hardened, 8 as it is written:) God gave them a spirit, of stupor,) eyes not to see,) and ears not to hear,) to this very day. ) 9 And David says,) Let their table become a snare and a trap,) a stumbling block and a retribution for them.) 10 Let their eyes be darkened so as not to see,) and their back do thou bow down forever. ) ) The description (in 10:21) of Israel as disobedient and obstinate naturally introduces the question whether God has perhaps rejected his people (11:1).) This theme, divine rejection, is not new. The apostle has already shown that divine rejection, though in a sense real, is not complete (chapter 9) and not arbitrary (chapter 10).

Here in chapter 11 he will point out that it is also not absolute or unqualified. It is not the whole story. Running side by side with rejection there is also election. Divine saving activity parallels divine hardening. See 11:7, 25, 26, In a sense some of the ideas of chapter 9 see especially verses 6 13; 23 27 recur in chapter 11. But chapter 11 goes farther.

It shows that between hardening and saving, between breaking off and grafting in, there is a kind of cause and effect relationship: the disobedience of the Jews brings about the obedience of the Gentiles (verses 11, 12, 15, 30); the mercy shown to the Gentiles is a blessing for the Jews (verse 31b); so that, in the end, not only the fulness of the Gentiles but also the salvation of all Israel is secured.) Of course, this double interaction (German Wechselwirkung) does not come about automatically. It is God who produces this favorable result: For God has locked up all in the prison of disobedience in order that he may have mercy on all (verse 32). It is not surprising therefore that the chapter is climaxed by an enthusiastic doxology (verses 33 36).) 1a. I ask then, Did God reject his people? ) 1 1 2 8 0 “tw://bible.?id=2.4.22|AUTODETECT|” Were not the Jews God s peculiar treasure, his very own? See ) 7 1 -1 9 0 “tw://bible.?id=2.4.22|AUTODETECT|” Exod. 4:22) 1 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” 19:6) 1 1 -1 9 0 “tw://bible.?id=5.14.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.14.2|AUTODETECT|” Deut. 14:2) 1 1 -1 9 0 “tw://bible.?id=5.26.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.26.18|AUTODETECT|” 26:18) 1 1 -1 9 0 “tw://bible.?id=19.135.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.135.4|AUTODETECT|” Ps. 135:4) 1 1 -1 9 0 “tw://bible.?id=23.43.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.43.20|AUTODETECT|” Isa. 43:20) 1 1 -1 9 0 “tw://bible.?id=28.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.11.1|AUTODETECT|” Hos. 11:1) 1 1 -1 9 0 0 . Nevertheless, in complete harmony with previous statements (2:17 25; 9:30 32; 10:3, 16) Paul has just now stated that the Jews are disobedient and obstinate (10:21), a people deserving to be condemned. Does the apostle mean, then, that God has totally rejected, has thrust away from himself, his people?) 1 3 2 8 0 0 Paul wants the addressees to become concerned about this question. He, accordingly, to arouse their interest, asks them to answer it. He says, I ask then,��302�� Did God reject his people? ) Paul now answers his own question:) 1b, 2a. Of course not! Why, I myself am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God did not reject his people whom he foreknew.) 1 1 2 8 0 “tw://bible.?id=9.12.22|AUTODETECT|” Note the terse, almost indignant, negative answer Of course not! ��303�� Or Perish the thought! See on 3:4. Does not ) 7 1 -1 9 0 “tw://bible.?id=9.12.22|AUTODETECT|” I Sam. 12:22) 1 1 -1 9 0 “tw://bible.?id=19.94.14|AUTODETECT|” state, For the sake of his great name the Lord will not reject his people, and is not this assurance repeated in ) 7 1 -1 9 0 “tw://bible.?id=19.94.14|AUTODETECT|” Ps. 94:14) 1 1 -1 9 0 0 , which adds, He will never forsake his inheritance ?) 1 1 2 8 0 “tw://bible.?id=50.3.5|AUTODETECT|” The words, Why, I myself am an Israelite & of the tribe of Benjamin, remind us of a similar statement in ) 7 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” Phil. 3:5) 1 1 -1 9 0 0 . See N.T.C. on Philippians, pp. 154 159. Paul was a direct descendant not only of Abraham but of Abraham, Isaac, and Jacob; in fact, of Jacob s son Benjamin! That son was the youngest child of Jacob s most beloved wife, Rachel. Benjamin was the only son of Jacob born in the land of promise.) 1 2 2 8 0 0 Being able to claim such ancestry, the apostle was therefore a Hebrew of Hebrews, a Hebrew if there ever was one, unquestionably an Israelite.) Moreover, even though this was true, Paul had been a fierce persecutor of God s dear children. Nevertheless, the former enemy had become a friend, a true believer and even an enthusiastic apostle and proclaimer of the gospel. All this because divine sovereign love rested upon him, and this not only during his lifetime but from all eternity.) 1 1 2 8 0 “tw://bible.?id=43.8.27|AUTODETECT|” Indeed, God did not reject his people, including Paul, whom he foreknew; that is, on whom, from before the foundation of the world, he had set his love. He had made them the object of his special delight, a delight beginning in eternity, continuing in connection with their conception and birth, and never leaving them. For more on divine foreknowledge see on 8:29. Also see ) 7 1 -1 9 0 “tw://bible.?id=43.8.27|AUTODETECT|” John 8:27) 1 1 -1 9 0 “tw://bible.?id=43.8.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.8.28|AUTODETECT|” 28) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 So here in verses 1b, 2a Paul is, as it were, saying, Does anyone need proof that God fulfils his promise and has not rejected Israel? Well, then look at me. God did not reject me, and I am an Israelite! ) 2b 4 Or do you not know what the Scripture says in (the section about) Elijah, how he complains to God about Israel,) Lord, thy prophets they have killed,) thine altars they have demolished,) and I am the only one left,) and they are seeking my life ?) But what is God s reply to him? I have left for myself seven thousand men who have not bowed the knee to Baal. ��304��) 1 1 2 8 0 “tw://bible.?id=11.19.1-11.19.18|AUTODETECT|” Further proof of the fact that God is still concerned about Israel and has not completely rejected it is drawn from the story recorded in ) 7 1 -1 9 0 “tw://bible.?id=11.19.1-11.19.18|AUTODETECT|” I Kings 19:1 18) 1 1 -1 9 0 0 ; see especially verses 9, 10, 14, and 18. According to this narrative, when disconsolate Elijah had entered a cave of Mt. Horeb, the Lord came and asked him, What are you doing here, Elijah? He replied, I have been very zealous for Jehovah, the God of hosts; for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, only I, am left, and they are seeking my life, to take it away. The Lord s answer had included these words, Yet I reserve for myself seven thousand in Israel all whose knees have not bowed down to Baal and whose mouths have not kissed him. ) 1 1 2 8 0 “tw://bible.?id=40.27.25|AUTODETECT|” The appropriate character of Paul s reference to this Old Testament account is immediately evident. In a sense the times of Elijah had returned. Unbelief was again rampant. In Elijah s day Jehovah s prophets had been slain, and recently the Jews had killed 7 1 -1 9 0 “tw://bible.?id=40.27.25|AUTODETECT|” Matt. 27:25) 1 1 -1 9 0 “tw://bible.?id=52.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.14|AUTODETECT|” I Thess. 2:14) 1 1 -1 9 0 “tw://bible.?id=52.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=52.2.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=5.18.15|AUTODETECT|” ) the greatest Prophet of all 7 1 -1 9 0 “tw://bible.?id=5.18.15|AUTODETECT|” Deut. 18:15) 1 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=44.7.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.37|AUTODETECT|” Acts 7:37) 1 1 -1 9 0 0 ). Nevertheless, as was true in the days of Elijah so also now, not all was dark: there were true believers.) 1 1 2 8 0 “tw://bible.?id=46.3.16|AUTODETECT|” The words, Or do you not know, 7 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” I Cor. 3:16) 1 1 -1 9 0 “tw://bible.?id=46.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.5.6|AUTODETECT|” 5:6) 1 1 -1 9 0 “tw://bible.?id=46.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.2|AUTODETECT|” 6:2) 1 1 -1 9 0 “tw://bible.?id=46.6.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=46.6.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=46.6.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=46.6.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=40.12.3|AUTODETECT|” ), arousing interest and telling the addressed that they should have known, remind us of the same and similar words spoken by Jesus 7 1 -1 9 0 “tw://bible.?id=40.12.3|AUTODETECT|” Matt. 12:3) 1 1 -1 9 0 “tw://bible.?id=40.12.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.12.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=40.19.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.4|AUTODETECT|” 19:4) 1 1 -1 9 0 “tw://bible.?id=40.21.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.16|AUTODETECT|” 21:16) 1 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” 42) 1 1 -1 9 0 “tw://bible.?id=40.22.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.31|AUTODETECT|” 22:31) 1 1 -1 9 0 “tw://bible.?id=43.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.10|AUTODETECT|” John 3:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 There are those who attach significance to the fact that for the words altars & prophets, in the Old Testament account, Paul substitutes prophets & altars. One explanation is that the apostle wanted to point out that not only had wicked Jezebel seen to it that the prophets had been slain, but, in order to make it impossible immediately to substitute new prophets for the old, she had even ordered the altars, frequently used by the prophets, and here mentioned last for the sake of emphasis, to be demolished. Other interpreters explain the transposition as evidence of poor memory on Paul s part. Fact is that Paul correctly reproduces the substance of the original; i.e., as much of it as he needs for his purpose. In this particular instance the exact order of these two words was probably of no significance.) 1 1 2 8 0 “tw://bible.?id=41.6.44|AUTODETECT|” I am the only one left, and they are seeking my life, Elijah had said. The Lord, on the other hand, had assured him that no less than seven thousand faithful men were left. Seven thousand men,��305�� probably to be understood in the sense in addition to the women and children, for it would be hard to imagine a situation in which only the men had remained faithful to God. Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.6.44|AUTODETECT|” Mark 6:44) 1 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” Matt. 14:21) 1 1 -1 9 0 0 . To be sure, these seven thousand constituted only a remnant of Israel s population, but it was a significant remnant. In accordance with the symbolical meaning which Scripture attaches to the number seven and its multiples, we can say that this seven thousand amounted to the full number of Elijah s contemporary kinsmen chosen from eternity to inherit life everlasting. There must have been at least seven thousand.) 1 4 2 8 0 0 Note especially I have left for myself. The fact that seven thousand had remained loyal to God must not be ascribed to Elijah s energetic activity he evidently did not even know anything about these seven thousand or to the innate goodness of these faithful people, but to the sovereign will of God, to his delight in preserving for himself a remnant.) 5. So, too, at the present time a remnant has come into being, chosen by grace.) As it was then, says Paul, so it is now. God did not then, does not now, and will completely reject Israel. He is not through with the Jews. Was it not he himself who had caused them to be an ore-bearing vein?

Was it not he too, who, by means of his sovereign grace, had seen to it that also at the present time a remnant of Israel had come into being, a remnant s chosen by grace ? Cf. 9:11; 11:28.) The doctrine of the salvation of the remnant is taught throughout Scripture:) 1 1 2 8 0 “tw://bible.?id=1.6.1-1.6.8|AUTODETECT|” At the time of Noah the many perished, the few were saved 7 1 -1 9 0 “tw://bible.?id=1.6.1-1.6.8|AUTODETECT|” Gen. 6:1 8) 1 1 -1 9 0 “tw://bible.?id=42.17.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.26|AUTODETECT|” Luke 17:26) 1 1 -1 9 0 “tw://bible.?id=42.17.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.17.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” I Peter 3:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.19.29|AUTODETECT|” The same thing happened in the days of Lot 7 1 -1 9 0 “tw://bible.?id=1.19.29|AUTODETECT|” Gen. 19:29) 1 1 -1 9 0 “tw://bible.?id=42.17.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.28|AUTODETECT|” Luke 17:28) 1 1 -1 9 0 “tw://bible.?id=42.17.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.17.29|AUTODETECT|” 29) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Elijah too, as we have just now been told, was acquainted with the idea of the saved remnant, though he did not realize that it amounted to no less than seven thousand.) 1 1 2 8 0 “tw://bible.?id=45.9.27|AUTODETECT|” Previously 7 1 -1 9 0 “tw://bible.?id=45.9.27|AUTODETECT|” Rom. 9:27) 1 1 -1 9 0 “tw://bible.?id=23.10.22|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=23.10.22|AUTODETECT|” Isa. 10:22) 1 1 -1 9 0 0 f.) the apostle has reminded us of the remnant in the days of Isaiah.) 1 1 2 8 0 0 It does not surprise us therefore that also at the present time, that is, in the apostle s own day, there was a saved remnant, and that Paul belonged to it. In Romans the remnant doctrine is either taught or implied also in the following passages: 9:6 f.; 9:18a; 10:4, 11, 16; 11:14, 24, 25.) 1 1 2 8 0 “tw://bible.?id=23.1.9|AUTODETECT|” Further substantiation of the doctrine that salvation is for the elect remnant can be found in such Old Testament passages as ) 7 1 -1 9 0 “tw://bible.?id=23.1.9|AUTODETECT|” Isa. 1:9) 1 1 -1 9 0 “tw://bible.?id=45.9.29|AUTODETECT|” (=) 7 1 -1 9 0 “tw://bible.?id=45.9.29|AUTODETECT|” Rom. 9:29) 1 1 -1 9 0 “tw://bible.?id=24.23.3|AUTODETECT|” ); 11:11, 16; 46:3; 53:1; ) 7 1 -1 9 0 “tw://bible.?id=24.23.3|AUTODETECT|” Jer. 23:3) 1 1 -1 9 0 “tw://bible.?id=24.31.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.7|AUTODETECT|” 31:7) 1 1 -1 9 0 “tw://bible.?id=29.2.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.32|AUTODETECT|” Joel 2:32) 1 1 -1 9 0 “tw://bible.?id=30.5.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.15|AUTODETECT|” Amos 5:15) 1 1 -1 9 0 “tw://bible.?id=33.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.2.12|AUTODETECT|” Mic. 2:12) 1 1 -1 9 0 “tw://bible.?id=33.4.5-33.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.4.5-33.4.7|AUTODETECT|” 4:5 7) 1 1 -1 9 0 “tw://bible.?id=33.7.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.7.18|AUTODETECT|” 7:18) 1 1 -1 9 0 “tw://bible.?id=36.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.3.13|AUTODETECT|” Zeph. 3:13) 1 1 -1 9 0 0 , to mention but a few. Was not a son of Isaiah named Shear Jashub, meaning A remnant shall return?) 1 1 2 8 0 “tw://bible.?id=40.13.1-40.13.9|AUTODETECT|” As to the New Testament, it may or may not be significant that in the parable of The Sower (or The Four Kinds of Soil) see ) 7 1 -1 9 0 “tw://bible.?id=40.13.1-40.13.9|AUTODETECT|” Matt. 13:1 9) 1 1 -1 9 0 “tw://bible.?id=40.13.18-40.13.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.18-40.13.23|AUTODETECT|” 18 23) 1 1 -1 9 0 “tw://bible.?id=41.4.1-41.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.4.1-41.4.9|AUTODETECT|” Mark 4:1 9) 1 1 -1 9 0 “tw://bible.?id=41.4.13-41.4.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.4.13-41.4.20|AUTODETECT|” 13 20) 1 1 -1 9 0 “tw://bible.?id=42.8.4-42.8.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.4-42.8.15|AUTODETECT|” Luke 8:4 15) 1 1 -1 9 0 0 it is only the final kind of soil that yields a good crop. But even if no conclusion can be drawn from this parable as to the proportion of saved to unsaved among those who hear the gospel, we have the Master s clear statement,) 1 1 2 8 0 “tw://bible.?id=40.22.14|AUTODETECT|” For many are called, but few chosen 7 1 -1 9 0 “tw://bible.?id=40.22.14|AUTODETECT|” Matt. 22:14) 1 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” ). Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” Luke 12:32) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=45.11.26|AUTODETECT|” The view of some and among them those whose writings we regard highly that a day is coming when this rule will no longer apply, in fact that the very principle of the remnant implies that one day the nation of Israel as a whole will be saved, seems rather strange. Are those who favor this opinion guilty of reading the words of ) 7 1 -1 9 0 “tw://bible.?id=45.11.26|AUTODETECT|” Rom. 11:26) 1 1 -1 9 0 0 , as they interpret it, into 11:5?) 1 1 2 8 0 0 6. And if by grace, (then it is) no longer by works; since (if it were) grace would no longer be grace.) 1 1 2 8 0 “tw://bible.?id=48.1.6-48.1.9|AUTODETECT|” Paul feels the need of adding this, probably because salvation by works, and therefore by human merit, was the very cornerstone of the Jewish (rabbinical) religion. Not only did Christians constantly have to defend themselves and their beliefs against this false doctrine, but, as is clear from such passages as ) 7 1 -1 9 0 “tw://bible.?id=48.1.6-48.1.9|AUTODETECT|” Gal. 1:6 9) 1 1 -1 9 0 “tw://bible.?id=48.3.1-48.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.1-48.3.5|AUTODETECT|” 3:1 5) 1 1 -1 9 0 0 , they themselves were in danger of slipping back into the heresy which they, upon becoming Christians, were supposed to have left behind.) 1 14 2 8 0 0 It is as if Paul were saying, If salvation is by grace, it is no longer by works or by merit. Why not? Because the very essence of grace is unmerited divine favor. Cf. 4:4.) 7 10 What then? What Israel is seeking so earnestly it has not obtained, but the elect have obtained it. The others were hardened, as it is written:) God gave them a spirit of stupor,) eyes not to see,) and ears not to hear,) to this very day. ) And David says,) Let their table become a snare and a trap,) a stumbling block and a retribution for them.) Let their eyes be darkened so as not to see,) and their back do thou bow down forever. ) What then?

Paul means, What follows? When he continues, What Israel is seeking so earnestly it has not obtained, he is repeating the thought of 9:30, 31. See especially 9:31: Israel, however, though ever in pursuit of (the) law of righteousness, has not attained to (that) law. See the explanation of that passage. However, here (in 11:7) the apostle adds, but the elect have obtained it. The others were hardened.

By comparing our present passage with 9:30, 31 it becomes clear that historically the thing which Israel as a nation was constantly seeking but was not obtaining was right standing with God, righteousness.) One rather important difference between the former passage (9:30, 31) and this one (11:7) is that in the earlier one we were told that the Gentiles had obtained that which Israel as a nation had not obtained; but now, in 11:7, Paul, without in any way denying what he had said previously about the Gentiles, limits himself to Israel. He now states that the elect that is, the elect��306�� among the Jews had obtained it. Cf. 9:6.) After saying, The others were hardened, Paul immediately describes this hardening as an act of God. He quotes two Old Testament passages. In the first Moses is the speaker; in the second David.) 1 1 2 8 0 “tw://bible.?id=5.29.4|AUTODETECT|” The first quotation (verse 8) is from ) 7 1 -1 9 0 “tw://bible.?id=5.29.4|AUTODETECT|” Deut. 29:4) 1 1 -1 9 0 “tw://bible.?id=23.6.9|AUTODETECT|” , which, as found there, reads as follows, But to this day the Lord has not given you a mind that understands or eyes that see or ears that hear. With this passage may be compared ) 7 1 -1 9 0 “tw://bible.?id=23.6.9|AUTODETECT|” Isa. 6:9) 1 1 -1 9 0 “tw://bible.?id=45.11.8|AUTODETECT|” . The spirit of stupor, mentioned in ) 7 1 -1 9 0 “tw://bible.?id=45.11.8|AUTODETECT|” Romans 11:8) 1 1 -1 9 0 “tw://bible.?id=23.29.10|AUTODETECT|” , is that of mental and moral dulness or apathy. The giving of this spirit describes the divine hardening process. The stupor resembles a deep sleep in which a person is insensitive to the impressions that come to him from the outside; hence, no seeing and hearing. Cf. ) 7 1 -1 9 0 “tw://bible.?id=23.29.10|AUTODETECT|” Isa. 29:10) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Moses tells the Israelites that this condition has prevailed to this very day. Paul was able to say the same with respect to the day when he was writing Romans: the Jews who had rejected Christ and the righteousness of God in and through the Savior, were continuing to attempt to establish their own righteousness.) 1 1 2 8 0 “tw://bible.?id=19.69.22|AUTODETECT|” The second passage (verses 9, 10) reflects ) 7 1 -1 9 0 “tw://bible.?id=19.69.22|AUTODETECT|” Ps. 69:22) 1 1 -1 9 0 “tw://bible.?id=19.69.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.69.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=19.68.23|AUTODETECT|” . However, Paul, in quoting these words, is for the most part following the LXX translation 7 1 -1 9 0 “tw://bible.?id=19.68.23|AUTODETECT|” Ps. 68:23) 1 1 -1 9 0 “tw://bible.?id=19.68.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.68.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ), which is as follows:) 1 5 2 8 0 0 English from Greek Translation (LXX)) Let their table become a snare before them,) a retribution and a stumbling block.) Let their eyes be darkened so as nor in see;) and their back do thou bow down forever. ) 1 1 2 8 0 “tw://bible.?id=19.69.22|AUTODETECT|” A superficial glance at ) 7 1 -1 9 0 “tw://bible.?id=19.69.22|AUTODETECT|” Ps. 69:22) 1 1 -1 9 0 “tw://bible.?id=19.69.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.69.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=45.11.9|AUTODETECT|” , quoted by Paul here in ) 7 1 -1 9 0 “tw://bible.?id=45.11.9|AUTODETECT|” Rom. 11:9) 1 1 -1 9 0 “tw://bible.?id=45.11.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.11.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” , might lead to the conclusion that its moral tone is not very high. The Psalmist seems to be pronouncing curses upon his enemies because, without good cause, they hate, reproach, and persecute him. However, a closer look at the psalm reveals that the reason at least part of the reason why his enemies hate him so implacably is the closeness of the fellowship existing between him and his God (see verses 7, 9). It is therefore not surprising that ) 7 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” Ps. 69) 1 1 -1 9 0 0 is a Messianic Psalm (see especially verses 20, 21). Note also its stirring climax (verses 29 36).) 1 11 2 8 0 0 It remains true, nevertheless, that in this psalm the author (David) is flinging an imprecation at his foes. He invokes a curse upon them. The meaning of the four lines can be reproduced as follows:) Let their wasteful lifestyle prove to be their undoing.) Let it become the disaster they deserve.) Fill them with moral and spiritual blindness) And cause them to be bent down with continuous grief) The concept to be emphasized in this connection is retribution: the disaster they deserve.) Verses 7 10 establish the following facts:) a. The elect have obtained salvation.) b. God hardens those who have hardened themselves.) c. They get what is coming to them.) Even for the hardened ones there is hope; that is, if they repent.

It will then become clear that they too belong to the elect. In a marvelous manner (see the interpretation of 11:25, pp. 377, 378 God gathers to himself a remnant even from the hardened majority.) 1 1 2 8 0 “tw://bible.?id=45.11.7|AUTODETECT|” Accordingly, to include ) 7 1 -1 9 0 “tw://bible.?id=45.11.7|AUTODETECT|” Rom. 11:7) 1 1 -1 9 0 “tw://bible.?id=45.9.13|AUTODETECT|” (or 11:7 10) in a list of passages proving reprobation is an error. Scripture teaches reprobation as well as election, as has been shown; and see ) 7 1 -1 9 0 “tw://bible.?id=45.9.13|AUTODETECT|” Rom. 9:13) 1 1 -1 9 0 “tw://bible.?id=45.9.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=45.9.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=45.9.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=45.9.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.9.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=60.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.8|AUTODETECT|” I Peter 2:8) 1 1 -1 9 0 “tw://bible.?id=45.11.7|AUTODETECT|” , but ) 7 1 -1 9 0 “tw://bible.?id=45.11.7|AUTODETECT|” Rom. 11:7) 1 1 -1 9 0 0 f. does not prove this. It can be included in the list of proof passages only if the context (11:11f.) is ignored. On this point I agree with Ridderbos, op. cit., p. 249 and with Cranfield, op. cit., p. 549.) 1 10 2 8 0 0 ) Ingrafted Branches) But they, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again ) 11:11 24) 11 I ask then, Did they stumble so as to fall? Of course not! Rather, because of their trespass salvation (has come) to the Gentiles to make Israel envious. 12 Now if their trespass (means) riches for the world, and their defeat (means) riches for the Gentiles, how much more (does) their fullness (mean)? 13 It is to you Gentiles, that I am speaking. Inasmuch as I am an apostle to (the) Gentiles, I take pride in my ministry, 14 in the hope that I may somehow arouse my own people to envy and save some of them. 15 For if their rejection (means the) reconciliation of the world, what (is) their acceptance but life from the dead? 16 And if the cake that is offered as firstfruits (is) holy, so (is) the entire batch: and if the root (is) holy, so (are) the branches.) 17 Moreoever, if some of the branches have been lopped off, and you, being a wild olive shoot, have been grafted in among them, and have come to share the nourishing sap��307�� from the olive root. 18 do not gloat over this at the expense of those branches. But if you do gloat, (then remember that) it is not you who support the root, but the root that supports you. 19 You will say then, Branches were lopped off so that I might be grafted in. 20 True! But it was for lack of faith that they were lopped off, and it is by faith that you stand.

Don t be arrogant but fear! 21 For if God has not spared the natural branches, neither will he spare you.) 22 Consider then the kindness and the severity of God: toward those who have fallen there is severity, but toward you God s kindness, if you remain in his kindness. Otherwise you also will be cut off. 23 But they, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again. 24 For if you were cut out of an olive tree that was wild by nature, and, contrary to nature, were grafted into a cultivated olive tree, how much more readily will these, the natural olive branches, he grafted (back) into their own olive tree?) ) 11, 12. I ask then, Did they stumble so as to fall? Of course not! Rather, because of their trespass salvation (has come) to the Gentiles to make Israel envious. Now if their trespass (means) riches for the world, and their defeat (means) riches for the Gentiles, how much more (does) their fulness (mean)?) Paul now informs us about God s purpose in hardening those who had hardened themselves.

That purpose is ultimately one of grace, and this for the benefit of both Gentile and Jews.) 1 1 2 8 0 “tw://bible.?id=19.69.0|AUTODETECT|” In quoting from ) 7 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” Ps. 69) 1 1 -1 9 0 “tw://bible.?id=19.68.0|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=19.68.0|AUTODETECT|” Ps. 68) 1 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” ) Paul had said, Let their table become a stumbling block 7 1 -1 9 0 “tw://bible.?id=45.9.33|AUTODETECT|” Rom. 9:33) 1 1 -1 9 0 0 ) He now asks, Did they stumble so as to fall? ��308�� In other words, Was their final and irrevocable doom what God had in mind? With another and very comforting Of course not! or Far from it! the apostle buries that idea and emphatically proclaims the opposite, namely, that blessings were in store for both Gentile and Jew; all of this because of God s marvelous providential guidance and love, able to cause something good, yes very good, to come forth out of evil.) 1 1 2 8 0 “tw://bible.?id=44.13.44-44.13.48|AUTODETECT|” First of all, then, because of Israel s trespass (see footnote 157 on 5:15) clearly, their rejection of the gospel salvation has come to the Gentiles. That this was what had actually happened and was occurring right along is clear from such passages as ) 7 1 -1 9 0 “tw://bible.?id=44.13.44-44.13.48|AUTODETECT|” Acts 13:44 48) 1 1 -1 9 0 “tw://bible.?id=44.18.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.6|AUTODETECT|” 18:6) 1 1 -1 9 0 “tw://bible.?id=44.28.23-44.28.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.23-44.28.28|AUTODETECT|” 28:23 28) 1 1 -1 9 0 “tw://bible.?id=45.10.19|AUTODETECT|” .��309�� But indirectly the Jews themselves were also being blessed. Paul says, salvation has come to the Gentiles to make Israel envious. In the present context envy has a positive effect. Such an effect is, however, not universal, as 10:19 has already shown. To reconcile these two passages 7 1 -1 9 0 “tw://bible.?id=45.10.19|AUTODETECT|” Rom. 10:19) 1 1 -1 9 0 0 and 11:11b) we must assume that 11:11b has reference to the true Israel (9:6). In his marvelous kindness God causes their envy to be the means of their salvation. These people take note of the peace that passes understanding present in the hearts and lives. of the Gentiles who, by God s sovereign grace, have embraced Christ as their Lord and Savior. The elect Jews then become envious, yearning to participate in this peace of God and in all the other blessings God is bestowing on the converted Gentiles. Result: the Holy Spirit uses envy to save these Jews.) 1 1 2 8 0 0 The apostle draws this conclusion: If their trespass the sin of the Jews in rejecting the gospel means riches for the world, and their defeat riches for the Gentiles, for by this rejection the door to the evangelization of the Gentiles had been opened, then how much does their fulness��310�� mean?) 1 1 2 8 0 “tw://bible.?id=49.2.14|AUTODETECT|” In the manner already explained, Israel s defeat had brought riches to the Gentiles. Then surely the salvation of the full number of Israelites who had been predestined to be saved (cf. 9:6) hence, not just the salvation of a remnant at any one particular time (see 11:5) would progressively bring an abundance of blessings to the entire world. Think of such blessings as spiritual unity and fellowship 7 1 -1 9 0 “tw://bible.?id=49.2.14|AUTODETECT|” Eph. 2:14) 1 1 -1 9 0 “tw://bible.?id=49.2.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ), co-operation in providing aid to the sick and needy, and presenting a strong, united evangelical testimony to the world. Just imagine that on history s final day one could look back on all those blessings!) 1 1 2 8 0 “tw://bible.?id=45.11.12|AUTODETECT|” The interpretation according to which ) 7 1 -1 9 0 “tw://bible.?id=45.11.12|AUTODETECT|” Rom. 11:12) 1 1 -1 9 0 0 is limited to the conversion and restoration of the people of Israel at history s close is vulnerable on two counts:) 1 8 2 8 0 0 a. As 11:5, 14, 30, 31 indicate, Paul is referring to events that include those which are taking place at the present time, during Paul s current ministry, now. ) b. His words their fulness pertain to the salvation not of a physical unit, the people of Israel ; but of the sum of all Israel s remnants. See 11:1 7, 26.��311��) At this point Paul begins to address specifically the Gentile portion of the Roman church:) 13, 14. It is to you, Gentiles, that I am speaking. Inasmuch as I am an apostle to (the) Gentiles, I take pride in my ministry, in the hope that I may somehow arouse my own people to envy and save some of them.) Note the following:) a.

As some see it, when Paul says, It is to you, Gentiles that I am speaking, he is addressing the congregation as a whole, calling its members Gentiles because most of them were Gentile converts. However, this view is hard to accept since in the same verse the word Gentiles occurs again & Inasmuch as I am an apostle to (the) Gentiles in a context where it must mean Gentiles in distinction from Jews. Also in verse 17 the designations a wild olive shoot is best explained as referring to a Gentile.) It would seem, accordingly, that, beginning at verse 13 and continuing through verse 24, Paul is addressing especially the Gentile portion of the church at Rome. In fact, starting with verse 17, he is speaking to a that is any representative member of that part of the congregation.) b. Inasmuch as��312�� I am an apostle to (the) Gentiles & ) 1 1 2 8 0 “tw://bible.?id=44.9.15|AUTODETECT|” Although the sphere of Paul s apostolic labors and authority included Jews as well as Gentiles 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=44.26.15-44.26.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.15-44.26.20|AUTODETECT|” 26:15 20) 1 1 -1 9 0 “tw://bible.?id=44.18.6|AUTODETECT|” ), in a preeminent sense he had been appointed to be, and actually became, apostle to the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.18.6|AUTODETECT|” Acts 18:6) 1 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” 22:21) 1 1 -1 9 0 “tw://bible.?id=45.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.5|AUTODETECT|” Rom. 1:5) 1 1 -1 9 0 “tw://bible.?id=45.15.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.15|AUTODETECT|” 15:15) 1 1 -1 9 0 “tw://bible.?id=45.15.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” Gal. 2:2) 1 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” Eph. 3:1) 1 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=54.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.7|AUTODETECT|” I Tim. 2:7) 1 1 -1 9 0 “tw://bible.?id=55.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.17|AUTODETECT|” II Tim. 4:17) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 c. I take pride in my ministry, etc.) The apostle is enthusiastic about, and adds prestige to, his ministry to the Gentiles, one reason being that he hopes to be a means in God s hand for the realization of God s purpose mentioned in verse 11, namely, to promote salvation for the Gentiles in order thus to make Israel envious with a view to salvation. Note similarity between verses 11b and 13b, 14.) Not as if conversion of Israelites is the one and only goal of Paul s Gentile mission activity. For the apostle missionary endeavor among the Gentiles to the glory of God is also an end in itself. See I Cor, 9:22. However, in the present context Paul indicates that his ministry to the Gentiles is not in conflict with, but in the interest of, the salvation of his kinsmen.) d. & and save some of them. ) Paul s hope that some Jews might be saved through his current ministry, a hope strengthened by his affection for his own people (9:1 5; 10:1), was not without solid foundation.

It was based on God s promise concerning the salvation, of Israel s remnant.) Continuing in the style of verse 12 Paul writes:) 15, 16. For if their rejection (means the) reconciliation of the world, what (is) their acceptance but life from the dead? And if the cake that is offered as firstfruits (is) holy, so (is) the entire batch; and if the root (is) holy, so (are) the branches.) It will be recalled that all but a remnant of the Jews had hardened themselves against the gospel (verse 7) and in turn had become hardened. Now God, in his beneficent and overruling providence, brings about a twofold result:) 1 1 2 8 0 “tw://bible.?id=47.5.18-47.5.20|AUTODETECT|” a. The gospel was now being proclaimed to the nations of the world. Those Gentiles who accept it by faith become reconciled to God; that is, the bond of fellowship between God and themselves is restored. Cf.5:11; ) 7 1 -1 9 0 “tw://bible.?id=47.5.18-47.5.20|AUTODETECT|” II Cor. 5:18 20) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 b. Sin-hardened Israelites, taking note of the peace and joy experienced by these Gentiles, become filled with envy, but, in a marvelous manner that envy is by God changed into living faith in the Lord Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=42.15.32|AUTODETECT|” Imagine for a moment the radical change here implied for these Israelites. They now love what they formerly hated. They hate what they formerly loved. Above all, they know that no longer are they God s enemies. They have now been accepted by the very God against whom earlier they had hardened themselves and by whom they had been further hardened. The change was simply astounding, as especially Paul, the former persecutor, knew by his own experience! It was a turnabout to life from the dead, a truly spiritual resurrection. Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.15.32|AUTODETECT|” Luke 15:32) 1 1 -1 9 0 “tw://bible.?id=49.2.1-49.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.1-49.2.10|AUTODETECT|” Eph. 2:1 10) 1 1 -1 9 0 0 . It reminds one of hymn, Out of My Bondage, Sorrow, and Night by William T. Sleeper. Think especially of the stanza beginning with the line:) 1 2 2 8 0 0 Out of the fear and dread of the tomb, Jesus I come, Jesus I come. ) A Jew who used to hate every Christian experienced a dramatic conversion. Afterward he was heard to say, The change from darkness to day is great, but the change brought about in me is greater by far. ) 1 1 2 8 0 “tw://bible.?id=60.2.9|AUTODETECT|” This change implies the consciousness that one has been set apart to devote one s life to God. See ) 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Peter 2:9) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 This is in line with the illustration Paul uses: if the cake that is offered as firstfruits is holy, that is, set apart for sacred use, then surely the entire batch is holy. If the root is holy, so are the branches that are upheld by that root and receive their nourishment from it.) 1 1 2 8 0 “tw://bible.?id=4.15.17-4.15.21|AUTODETECT|” This illustration owes its origin to the offering to the Lord of a cake prepared from the firstfruits of grain worked into dough 7 1 -1 9 0 “tw://bible.?id=4.15.17-4.15.21|AUTODETECT|” Num. 15:17 21) 1 1 -1 9 0 0 ). When the Israelites brought this offering they thereby consecrated to the Lord the entire grain harvest. All of it was now regarded as set apart to the Lord, so that whatever was subsequently used by the people was regarded as a gift out of his hand.) 1 1 2 8 0 “tw://bible.?id=45.11.28|AUTODETECT|” Similarly, if the root of a tree is consecrated to the Lord, so are all its branches. The cake and the root probably symbolize Abrahams; better still: Abraham, Isaac, and Jacob. See ) 7 1 -1 9 0 “tw://bible.?id=45.11.28|AUTODETECT|” Rom. 11:28) 1 1 -1 9 0 “tw://bible.?id=45.9.4|AUTODETECT|” . The branches are the descendants of these forefathers. They are the people of Israel, highly privileged 7 1 -1 9 0 “tw://bible.?id=45.9.4|AUTODETECT|” Rom. 9:4) 1 1 -1 9 0 “tw://bible.?id=2.19.5|AUTODETECT|” f.). They cf. the entire batch had been set apart by the Lord, to live for him 7 1 -1 9 0 “tw://bible.?id=2.19.5|AUTODETECT|” Exod. 19:5) 1 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=5.14.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.14.2|AUTODETECT|” Deut. 14:2) 1 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=60.2.9|AUTODETECT|” I Peter 2:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.11.25|AUTODETECT|” When the apostle mentions their rejection and their acceptance he is not referring to what is going to happen in connection with The Great Consummation. We should not forget the context. The immediately preceding context, is: I take pride in my ministry, in the hope that I may somehow arouse my own people to envy and save some of them. The immediately following context is: Moreover, if some of the branches have been lopped off, and you, though being a wild olive shoot, have been grafted in among them and have come to share the nourishing sap from the olive root, do not gloat over this at the expense of those branches. It will not do, therefore, to interpret the intervening reference to their acceptance & life from the dead, as being a reference to what by some is expected to happen at the close of the world s history. Those interpreters who, nevertheless, have adopted that theory will at times inform their readers that the life from the dead change means that in the last days the radical turnabout or conversion of the people of Israel will result in unexampled blessings for mankind, worldwide quickening, with Israel advancing from one missionary triumph among the Gentiles to another. Are they forgetting that, according to the interpretation of ) 7 1 -1 9 0 “tw://bible.?id=45.11.25|AUTODETECT|” Rom. 11:25) 1 1 -1 9 0 “tw://bible.?id=45.11.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.11.26|AUTODETECT|” 26) 1 1 -1 9 0 0 , favored by them and/or by their friends, there will be no more Gentiles left to become candidates for conversion, since, as these exegetes see it, it is only after the totality of Gentile believers has been gathered into God s fold that Israel will finally be saved?) 1 12 2 8 0 0 17 21. Moreover, if some of the branches have been lopped off, and you, being a wild olive shoot, have been grafted in among them, and have come to share the nourishing sap from the olive root, do not gloat over this at the expense of those branches. But if you do gloat, (then remember that) it is not you who support the root, but the root that supports you. You will say then, Branches were lopped off so that I might be grafted in. True! But it was for lack of faith that they were lopped off, and it is by faith that you stand.

Don t be arrogant but fear! For if God has not spared the natural branches, neither will he spare you.��313��) Continuing to address the Gentiles (see on verse 13), Paul feels the need of issuing a warning to them with respect to their attitude toward his kinsmen, the Jews. The contents of the present passage (verses 17 21) will be discussed under the following three captions: Why was this warning necessary? In what form is it presented? What is its content? Discussion of the third question will also cover verses 22 24.) Paul Warns the Gentile Members of the Roman Church) To Shun Sinful Pride) (A) Why was this warning necessary?) As has been indicated, p. 25, the spiritual condition of the Roman church was, on the whole, very favorable.

This does not mean, however, that perfection had been attained. In connection with the discussion of 8:23 25 it has already been shown that there seems to have been some people in this church who were lacking in the basic Christian virtue of humility. Similarly, from the present passage it appears that there were Gentile Christians who, filled with sinful pride, were tempted to look down with a degree of contempt on their Jewish fellow-members. At first the real clash may well have been between these Gentiles and the unbelieving Jews, those outside the church. It would seem, however, that little by little the Gentile church members caused their feeling of superiority to be manifested also within the church. See verses 17, 18.

It is not ruled out, of course, that not only Gentiles but even Jews may have become infected with this evil. Paul does not always differentiate between the two, but most of all it was a Gentile blemish. For evidences of the presence of a boastful frame of mind among those addressed see the following passages: 12:3; 14:1, 3, 4, 10, 13; 15:1, 2, 5, 7, 15, 16, in addition to the present passage (11:17 21; in a sense 11:17 24).��314��) For the present, then, we are dealing with the spirit of arrogance as it manifested itself in a typical Gentile member of the Roman church, as is clear from the fact that the apostle describes this representative member as a wild olive shoot. Contrast verse 17b where the root of a cultivated olive tree is presupposed; and see also verse 24.) (B) In what form is it presented?) The answer is: in the form of a metaphor, an implied comparison, in the present case reminding one of the practice of arboreal grafting, in which, for any one of several reasons, a shoot of one tree is inserted into the stem of another.) The transition between verses 16 and 17 is, however, not abrupt. The apostle has just now been speaking about branches, meaning people, and here in verse 17 he continues to do so. In verse 16 he described these branches as being holy, in the sense of set apart for sacred use or duty.

This cannot mean, however, that all the people so described were also marked by inner holiness, sanctity of heart, life and conduct. The apostle makes clear that some of the branches revealed the opposite character, and had to be lopped off. Clearly such branches symbolize unfaithful covenant members. They were descendants of the patriarchs but had abandoned the faith of the fathers.) Note that the you of verses 2 and 13 changes into the you of verses 17 24, the reference now being to a that is, any Gentile member of the Roman church. Let each take the lesson to heart! Paul says that this typical member, being a wild olive shoot was grafted in among the branches of the cultivated olive tree.) For this application of the practice of grafting Paul has been severely criticized.

It has been remarked that it is customary to graft a slip of a cultivated olive tree into a wild olive tree, but not the reverse. To reestablish Paul s reputation some have answered that it is exactly in Palestine that a wild olive shoot is at times grafted into an old cultivated olive tree in order to reinvigorate it.��315�� Others, however, in their effort to rescue the apostle, employ the very opposite method of reasoning. They argue as follows: Granted that Paul refers to a kind of grafting that is contrary to customary practice, he admits it, does he not? He calls grafting anything from a wild olive tree into a cultivated olive tree contrary to nature (verse 24). So at least he knows what he is saying. Some authors even use both of these arguments in order to help Paul out of his (imagined) difficulty, though it is hard to see how the apostle can receive help from those who on the one hand insist that the type of grafting he presupposes was in harmony with customary practice, be it only in Palestine, but who, on the other hand, point to Paul s admission that the grafting to which he refers was contrary to nature.

When two lines of argumentation clash, they cannot both be right. But even if the problem of grafting a wild shoot into a cultivated tree can be solved, how can we justify Paul s language when he speaks about grafting lopped off branches (back) into their own tree (verses 17, 19, 23, 24)?) 1 1 2 8 0 “tw://bible.?id=40.20.1-40.20.16|AUTODETECT|” The true solution is probably wholly different. To begin with, it is not true that in verse 24 Paul, in calling something contrary to nature, is even indirectly referring to a method of horticultural grafting. See on that verse. And secondly, with respect to the first attempt to rescue Paul, those who endorse it seem to forget that Paul, in writing about grafting and regrafting is under no obligation whatever to adhere to the rules and practices of Nature grafting. He is talking about grafting in the spiritual realm. How often did not Jesus, in his parables, draw pictures that departed strikingly from daily life customs and practices? Think especially of his parable of The Laborers in the Vineyard 7 1 -1 9 0 “tw://bible.?id=40.20.1-40.20.16|AUTODETECT|” Matt. 20:1 16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 What the apostle is saying, then, is clear. He is telling the typical Gentile member of the Roman church, who was tending to become somewhat arrogant, that he, that member, should never forget who he really is. He had come in from the outside and had been spiritually grafted in among the Jews. Only in this manner had he come to share the nourishing sap from the olive root. To the proud Gentile member Paul is saying, Consider how much you owe to the Jews! ) 1 1 2 8 0 “tw://bible.?id=43.4.22|AUTODETECT|” Was not Peter, whose possible connection with the founding of the church at Rome has been discussed earlier see pp. 18, 19 a Jew? Was not Paul, who even before writing his present epistle seems to have been in contact with many prominent members of the Roman church (16:3 16), a Jew? Is it not true that the very gospel of justification by faith was based on the Jewish Scriptures? See 1:1, 2, 17; ch. 4. And, according to his human nature, was not even the Author and Perfecter of faith a Jew? Is it not true, therefore, that salvation is from the Jews 7 1 -1 9 0 “tw://bible.?id=43.4.22|AUTODETECT|” John 4:22) 1 1 -1 9 0 0 )?) 1 4 2 8 0 0 Must we not thank the Lord for the fact that the Holy Spirit so inspired Paul that, in addition to employing precious, unembellished theoretical arguments, he also made use of many vivid illustrations, the present grafting symbolism being one of them?) (C) What is its content?) Paul warns the Gentile that he should not gloat over the fact that, while some of the natural branches unbelieving Jews have been lopped off, he, this Gentile, has been grafted in among the remaining (Jewish) branches, with all this implies with reference to partaking of the nourishing sap from the olive root, the blessings promised to the patriarchs and realized in their lives and in the lives of their God-fearing children.) The Gentile, inclined to look down with a degree of contempt on his fellow-members, the Jews, is warned not to deem himself better than they. Let him bear in mind that it is not he, this boastful Gentile, who supports the root. How would it even have been possible for him to contribute anything to the blessings flowing forth from God s eternal decree, and from the promises, and imparted to the patriarchs, the all-inclusive promise being, I will be your (or your) God ? No, it was not the Gentile who supported the root, but the root that supported the Gentile.) 1 1 2 8 0 “tw://bible.?id=20.3.7|AUTODETECT|” The possible counter-remark made by the typical Gentile was, Branches were lopped off so that I with tremendous emphasis on this pronoun��316�� might be grafted in (verse 19). Paul answers, True. Historically speaking as verse 11 has shown, that was indeed true. But there was another, even more important side to the answer. It was this: it was for lack of faith that they were lopped off, and it is by faith that you stand. This faith, by virtue of its very essence, excludes all boasting, all arrogance or self-esteem. It includes godly fear, the kind of fear that is wholesome. See ) 7 1 -1 9 0 “tw://bible.?id=20.3.7|AUTODETECT|” Prov. 3:7) 1 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 1 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=58.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.4.1|AUTODETECT|” Heb. 4:1) 1 1 -1 9 0 “tw://bible.?id=60.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.17|AUTODETECT|” I Peter 1:17) 1 1 -1 9 0 0 . Such fear leans wholly on God and his sovereign grace, and claims no merit of its own. The conclusion follows very naturally. For if God has not spared the natural branches the Jews to whom the promise was first made but who in large numbers had turned away from God neither will he spare you. ) 1 2 2 8 0 0 22 24. Consider then the kindness and the severity of God: toward those who have fallen there is severity, but toward you God s kindness, if you remain in his kindness. Otherwise you also will be cut off. But they, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again. For if you were cut out of an olive tree that was wild by nature, and, contrary to nature, were grafted into a cultivated olive tree, how much more readily will these, the natural olive branches, be grafted (back) into their own olive tree?) In preceding passages Paul has been speaking about the disobedience and rejection of many of the Jews (9:27, 31; 10:21; 11:7 10, 15), the lopping off of branches (11:17, 19, 20, 21). He has also commented on the salvation, riches, and grafting in of Gentiles (11:11, 12, 17, 19).

It is God who rejects. It is also God who saves. Accordingly, Paul now rivets the attention of those addressed on the kindness and the severity of God. Not just on one of these qualities, namely kindness, as is the habit of some preachers, who over-emphasize the love of God at the expense of his wrath, but on both. For those who have fallen in the present context the Jews there is severity, the rigor of the divine judgment. See 1:18, where God s wrath is directed especially against the unbelieving world of the Gentiles; but turn from there immediately to 3:19 where the entire world is exposed to the judgment of God.

That includes the Jews. So also here, in 11:22, God s severity of sternness��317�� is directed against those who have fallen, namely, the Jews, as the context clearly indicates.) 1 1 2 8 0 “tw://bible.?id=49.2.7|AUTODETECT|” But toward you God s kindness. Note that the object of this kindness is still being described as the typical or representative Gentile Christian. Paul, who is himself the apostle to the Gentiles, delights in calling attention to the salvation and riches God is imparting to the Gentiles (11:11, 12). On the concept of divine kindness see also 2:4; ) 7 1 -1 9 0 “tw://bible.?id=49.2.7|AUTODETECT|” Eph. 2:7) 1 1 -1 9 0 “tw://bible.?id=56.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.4|AUTODETECT|” Titus 3:4) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 The manifestation of this kindness is, however, not unconditional. It requires genuine faith on man s part. Says Paul, toward you God s kindness, if you remain in his kindness. Otherwise you also will be cut off. ) 1 1 2 8 0 “tw://bible.?id=50.2.12|AUTODETECT|” This must not be understood in the sense that God will supply the kindness, man the faith. Salvation is ever God s gift. It is never a 50 50 affair. From start to finish it is the work of God. But this does not remove human responsibility. God does not exercise faith for man or in his place. It is and remains man who reposes his trust in God, but it is God who both imparts this faith to him and enables him to use it. For the interrelation between God s activity and man s, see ) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 1 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=5.4.29|AUTODETECT|” There is a sound, biblical sense, therefore, in which we can speak about salvation as being conditional. Its reception is conditioned on the life of trust in the Triune God who has revealed himself in Jesus Christ unto salvation and ultimately unto his own glory. This if character of salvation is very important. It is expressed beautifully in Felix Mendelssohn s Elijah. Note the words, If with all your hearts ye truly seek me, ye will ever surely find me 7 1 -1 9 0 “tw://bible.?id=5.4.29|AUTODETECT|” Deut. 4:29) 1 1 -1 9 0 “tw://bible.?id=5.30.10|AUTODETECT|” ). Note a similar if in such passages as ) 7 1 -1 9 0 “tw://bible.?id=5.30.10|AUTODETECT|” Deut. 30:10) 1 1 -1 9 0 “tw://bible.?id=11.8.47-11.8.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.8.47-11.8.50|AUTODETECT|” I Kings 8:47 50) 1 1 -1 9 0 “tw://bible.?id=24.18.5-24.18.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.18.5-24.18.10|AUTODETECT|” Jer. 18:5 10) 1 1 -1 9 0 “tw://bible.?id=51.1.21-51.1.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.21-51.1.23|AUTODETECT|” Col. 1:21 23) 1 1 -1 9 0 “tw://bible.?id=58.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.3.6|AUTODETECT|” Heb. 3:6) 1 1 -1 9 0 “tw://bible.?id=58.3.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.3.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” . And is not a similar if implied in many other passages, including ) 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” Matt. 11:28 30) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” Rev. 22:17) 1 1 -1 9 0 0 ? Absolute, unconditional promises, guaranteeing salvation to either Gentiles or Jews, no matter how they live exist only in people s imaginations, not in Scripture. Even if the condition is not always mentioned, for every responsible, thinking, individual it is always implied.) 1 2 2 8 0 0 What happens when the condition remains unfulfilled? Ultimate rejection follows; and this, as Paul says in so many words, not only with respect to the Jew but also with respect to the Gentile.) Let not the Gentile believer imagine that God is through with the Jews; that, under no circumstances is salvation in store for them. The apostle states, But they, if there is that if again they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again. That the door of opportunity for the entrance of Jews even for initially hardened Jews is standing open, Paul is now going to demonstrate.) 1 1 2 8 0 “tw://bible.?id=48.3.9|AUTODETECT|” He starts out by saying, For if you were cut out of an olive tree that was wild by nature, and, contrary to nature, were grafted into a cultivated olive tree & In this part of the sentence what does Paul mean by contrary to nature ? Does he mean contrary to customary horticultural practice ? Would not such a statement, if at all deemed necessary, have been made much earlier; for example, in connection with verse 17? Is it not far more in harmony with the present context to interpret Paul s words as follows: You, being a Gentile, belong by nature to the realm of unbelief. You are, as it were, part of a wild olive tree. Nevertheless, you were grafted into a cultivated olive tree, meaning: you were brought into the domain of grace, promise, and faith, the realm of Abraham, Isaac, and Jacob 7 1 -1 9 0 “tw://bible.?id=48.3.9|AUTODETECT|” Gal. 3:9) 1 1 -1 9 0 0 ). For you this was an enormous change. It was contrary to nature, for not only did you have to be delivered from the pit of paganism, with all its vices (cf. 1:24 32); but, in addition, you had to be transplanted into the sphere of God s covenant, the realm of sovereign grace, holiness, light, and love. Accordingly, if, contrary to nature, you were grafted into a cultivated olive tree, how much more readily, then, will the natural branches, the children of the covenant, who were never immersed in paganism, and who, in addition, were in possession of all the remarkable privileges mentioned in 9:4, 5, be grafted back into their own olive tree; that is, be restored to their native stock ?) 1 30 2 8 0 0 Note that the apostle does not say or imply that one day all unbelieving Jews are going to be grafted back into their own olive tree, are going to be saved. He carefully avoids saying anything of the kind. He states that the regrafting will take place if they do not persist in their unbelief. Undoubtedly what he means is, Some will persist; others will not. This interpretation is in line with previous statements about the hardened majority and the saved minority or remnant. See especially on 9:27 and on 11:5 (pp. 321, 322 and 362, 363).) In reading what Paul says about the olive tree there is one very important point that must not be overlooked.

The apostle recognizes only one (cultivated) olive tree! In other words, the church is one living organism. For Jew and Gentile salvation is the same. It is obtained on the basis of Christ s atonement, by grace, through faith. The notion according to which God recognizes two objects on which he bestows his everlasting, saving love, namely, the Jews and the church, is contrary to Scripture. Here in Romans Paul has expressed himself on this subject again and again (3:29, 30; 4:11, 16; 5:18, 19; 9:22 f., 10:12, 13).

One olive tree represents all the saved, regardless of their origin. And, as the result of the operation of God s saving grace, all the reborn are headed for the same everlasting home. Remember: ONE OLIVE TREE.) ) God s Mercy on the Fulness of the Gentiles and on All Israel ) For God has locked up all in the prison of disobedience in order that he may have mercy on all ) 11:25 32) 25 For I do not want you to be unaware of this mystery, brothers, so that you may not be conceited, that a hardening has come upon part of Israel (and will last) until the fulness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written:) Out of Zion will come the Deliverer;) he will turn godlessness away from Jacob.) 27 And this is my covenant with them) whenever I shall take away their sins. ) 28 As far as the gospel is concerned, they are enemies for your sake; but as far as election it concerned, they are beloved for the sake of the fathers, 29 for irrevocable are God s gracious gifts and his calling. 30 For just as at one time you were disobedient to God but now have received mercy as a result of their disobedience, 31 so they too have now become disobedient in order that, as a result of the mercy shown to you, they too may now��318�� receive mercy. 32 For God has locked up all in the prison of disobedience in order that he may have mercy on them all.) ) 25. For I do not want you to be unaware of this mystery, brothers, so that you may not be conceited, that a hardening has come upon part of Israel (and will last) until the fulness of the Gentiles has come in.) Resuming use of the plural,��319�� Paul directly addresses the entire congregation. Nevertheless, it is clear that even now he is thinking especially of those Gentile believers who stood in need of being warned against anti-Semitism In no uncertain terms he has just told them that for the Jews, even for those who had become delinquent, and initially hardened, the door of opportunity to be saved was standing open at least as widely as it did for the Gentiles (verse 24). It is in connection with this thought that he now continues by using the explanatory conjunction For.) The words, I do not want you to be unaware signify, I want you to take to heart.

Note also here the word of tender affection brothers. On both of these points (a. not unaware, and b. brothers) see 1:13.) & of this mystery. In referring to a mystery Paul is not using this term in the pagan sense of an esoteric doctrine for the initiated, but as indicating a truth which would not have been known if God had not revealed it.��320��) As appears from the very wording of verse 25 note that a hardening has come upon part of Israel , this petrifaction is not absolute and unqualified; there is always a saved remnant, called into being in a marvelous manner:) a. Carnal Israel stumbles and is rejected because of its unbelief. Result:) b. The gospel is proclaimed to the Gentiles.

The elect Gentiles are saved. Result:) c. God uses this salvation of Gentiles in order to arouse the envy of the Jews. Result:) d. The Jewish remnant accepts Christ, in accordance with God s eternal plan. In connection with each item it is God himself who brings about these results.

But let us quote Paul s own words (verses 11, 12, 31):) a. Because of their trespass) b. salvation (has come) to the Gentiles) c. to make Israel envious, so that,) d. as a result of the mercy shown to you [Gentiles], they [Israel] too may now receive mercy. ) Now is not that just too wonderful for words? Moreover, the blessed interaction Paul has in mind must not be given too limited a scope. It even reaches beyond that which is enclosed in these four items. For example, we may be sure that saved Gentiles (item b.) do not sit still, but, in turn, become witnesses for Christ; and so do saved Jews (item d.). This interdependence between the salvation of the Gentiles and that of Israel is the substance of the divine mystery. ��321��) In harmony, then, with the substance of this mystery, here in verse 25 the apostle states that the hardening has come upon part of Israel.

That was true in the past, is true now, will still be a fact in the future. Is not this the same as to state that a remnant of Israel, in every age, is saved (see 9:27; 11:1 5)?) Israel s rejection is not absolute and unqualified, nor necessarily final. It is partial. Paul feels the need of stressing this fact because certain Gentiles seemed to have harbored contrary thoughts, as was pointed out in connection with verses 17 24. So he tells them, I do not want you to be unaware of this mystery, brothers, so that you may not be conceited. ) Not only is it true, however, that the divine hardening (in punishment for human hardening) affects part of the people in any period of history, but it is also a fact, as the apostle states here in verse 25, that a definite time-span has been assigned to this hardening. For the people as a whole it will last until the fulness of the Gentiles has come in.

In connection with verse 12, where the same word fulness (pleroma) occurs, it has been shown that by fulness the apostle means full number. What Paul is saying, then, here in verse 25, is that Israel s partial hardening the hardening of part of the people of Israel will last until the full number of elect Gentiles has been gathered into God s fold.) 1 1 2 8 0 “tw://bible.?id=42.17.26-42.17.37|AUTODETECT|” And when will that full number have been brought to salvation in Christ? Scripture is very clear on this point. It will be on the day of Christ s glorious Return. Once he has returned, there is no longer any opportunity for accepting the gospel call. See ) 7 1 -1 9 0 “tw://bible.?id=42.17.26-42.17.37|AUTODETECT|” Luke 17:26 37) 1 1 -1 9 0 “tw://bible.?id=61.3.3-61.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.3-61.3.9|AUTODETECT|” II Peter 3:3 9) 1 1 -1 9 0 0 . Cf. Belgic Confession, Article XXXVII:) 1 1 2 8 0 0 Finally we believe, according to the Word of God, when the time appointed by the Lord (which is unknown to all creatures) is come and the number of the elect complete (italics added), that our Lord Jesus Christ will come from heaven, corporally and visibly, as he ascended, with great glory and majesty to declare himself Judge of the living and the dead, burning this old world with fire and flame to cleanse it. ) 1 1 2 8 0 “tw://bible.?id=45.9.27|AUTODETECT|” It has become clear, therefore, that the hardening of part of Israel and the gathering of Gentiles occur side by side. With respect to Israel this partial hardening began already during the days of the old dispensation 7 1 -1 9 0 “tw://bible.?id=45.9.27|AUTODETECT|” Rom. 9:27) 1 1 -1 9 0 “tw://bible.?id=45.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.16|AUTODETECT|” 10:16) 1 1 -1 9 0 “tw://bible.?id=45.10.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.10.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=45.11.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.3|AUTODETECT|” 11:3) 1 1 -1 9 0 0 ), was taking place in Paul s own day, and will continue until the close of the new dispensation. Side by side with this hardening process, the gospel is being proclaimed to the Gentiles. Some reject it; some, by God s sovereign grace, accept it.) 1 10 2 8 0 0 Returning now to Israel, it is obvious that if, in every age, some Israelites are hardened, it must also be true that in every age some are saved. Paul expresses this thought in words that have given rise to much controversy, namely, 26a. And so all Israel will be saved.) Three Interpretations) A. The Most Popular Theory) All Israel indicates the mass of Jews living on earth in the end-time. The full number of elect Gentiles will be gathered in. After that the mass of the Jews Israel on a large scale will be saved.

This will happen just previous to, or at the very moment of, Christ s Return.) For the names of some of the advocates of this theory see p. 307.) Evaluation) a. The Greek word �U��� does not mean then or after that. The rendering Then all Israel will be saved is wrong. In none of the other occurrences of this word in Romans, or anywhere else in the New Testament, does this word have that meaning. It means so, in this manner, thus.) b. This theory also fails to do justice to the word all in all Israel.

Does not all Israel sound very strange as a description of the (comparatively) tiny fraction of Jews who will still be living on earth just before, or at the moment of, Christ s Return?) c. The context clearly indicates that in writing about the salvation of Israelites and Gentiles Paul is not limiting his thoughts to what will take place in the future. He very definitely includes what is happening now. See especially verses 30, 31.) d. Would it not be strange for God to single out for a very special favor nothing less than salvation full and free exactly that generation of Jews which will have hardened its heart against the testimony of the longest train of Christian witnesses, a train extending all the way from the days of Christ s sojourn on earth in fact, in a sense, all the way from Abraham to the close of the new dispensation?) 1 1 2 8 0 “tw://bible.?id=45.11.26|AUTODETECT|” e. The reader has not been prepared for the idea of a mass conversion of Israelites. All along Paul stresses the very opposite, namely, the salvation, in any age (past, present, future) of a remnant. See the passages listed under 11:5, p. 363. If ) 7 1 -1 9 0 “tw://bible.?id=45.11.26|AUTODETECT|” Rom. 11:26) 1 1 -1 9 0 0 actually teaches a mass conversion of Jews, would it not seem as if Paul is saying, Forget what I told you previously ?) 1 1 2 8 0 “tw://bible.?id=52.2.14-52.2.16|AUTODETECT|” f. If Paul is here predicting such a future mass conversion of Jews, is he not, contradicting, if not the letter, at least the spirit, of his earlier statement found in ) 7 1 -1 9 0 “tw://bible.?id=52.2.14-52.2.16|AUTODETECT|” I Thess. 2:14b 16) 1 1 -1 9 0 0 :) 1 1 2 8 0 0 & the Jews, who killed the Lord Jesus and the prophets, and drove us out, and do not please God, and are hostile to all men, in that they try to prevent us from speaking to the Gentiles that they may be saved, so as always to fill up the measure of their sins. But upon them the wrath [of God] has come to the uttermost ��322��?) 1 1 2 8 0 “tw://bible.?id=45.11.26|AUTODETECT|” g. The immediately following context (11:26b, 27) refers to a coming of the Deliverer who will turn away godlessness and remove sin from Jacob. Was not that the purpose of Christ s first coming? But the popular interpretation of ) 7 1 -1 9 0 “tw://bible.?id=45.11.26|AUTODETECT|” Rom. 11:26) 1 1 -1 9 0 0 predicts a mass conversion of Jews in connection with Christ s second coming. That theory is, accordingly, not in harmony with the context.) 1 6 2 8 0 0 For these several reasons Interpretation A. should be rejected.) B. John Calvin s Theory) All Israel refers to the total number of the elect throughout history, all those who are ultimately saved both Jews and Gentiles. In his Commentary on his passage Calvin expresses himself as follows:) I extend the word Israel to all the people of God, according to this meaning: when the Gentiles shall come in, the Jews also will return from their defection to the obedience of faith, and thus will be completed the salvation of the whole Israel of God, which must be gathered from both & ) The same view is defended by J. A. C. Van Leeuwen and D. Jacobs, op. cit., p. 227; and, in a sense, by Karl Barth, Der R�merbrief, Z�rich, 1954, p. 401; English tr., p. 416.) Evaluation) 1 1 2 8 0 “tw://bible.?id=45.9.6|AUTODETECT|” Inasfar as Calvin interprets the term Israel spiritually Israel refers to the elect his theory must be considered correct. Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.9.6|AUTODETECT|” Rom. 9:6) 1 1 -1 9 0 0 . Also his claim that the section, verses 25 32 (considered as a unit), describes the one people of God cannot be successfully refuted. On the other hand, Calvin s application of the term Israel, in verse 26, to all the people of God, both Jews and Gentiles, is wrong. In the preceding context the words Israel, Isrealites(s) occur no less than eleven times: 9:4; 9:6 (twice); 9:27; 9:31; 10:19; 10:21; 11:1; 11:2; 11:7; and 11:25. In each case the reference is clearly to Jews, never to Gentiles. What compelling reason can there be, therefore, to adopt a different meaning for the term Israel as used here in 11:26?

To be sure, at the close of verse 25 the apostle makes mention of the Gentiles, but only in order to indicate that the partial hardening of the Jews will not cease until every elect Gentile will have been brought into the kingdom. Accordingly, Paul is still talking about the Jews. He does so also in verse 26b. Even verse 28 contains a clear reference to Jews. Not until verses 30 32 are reached does the apostle cause the entire body of the elect, both Jews and Gentiles, to pass in review together.) 1 4 2 8 0 0 Therefore, while appreciating the good elements in Calvin s explanation, we cannot agree with him in interpreting the term all Israel in 11:26 as referring to all the elect, both Jews and Gentiles. A passage should be interpreted in light of its context. In the present case the context points to Jews, not to Gentiles, nor in verses 26 29 to a combination of Jews and Gentiles.) C. A Third Theory) The term All Israel means the total number of elect Jews, the sum of all Israel s remnants. All Israel parallels the fulness of the Gentiles. Verses 25. 26 make it very clear that God is dealing with both groups, has been saving them, is saving them, and is going to save them.

And if All Israel indicates, as it does, that not a single elect Israelite will be lacking when the roll is called up yonder, then the fulness of the Gentiles similarly shows that when the attendance is checked every elect Gentile will answer Present. ) For the meaning of will be saved see on 1:16, p. 60. For Jew and Gentile the way of salvation is the same. In fact, their paths run side by side. Opportunity to be saved will have ended for both when Christ returns. As indicated previously, the two the fulness of the Gentiles and All Israel constitute one organism, symbolized by a single olive tree. It should be clear that if, in the present connection, fulness must be interpreted in its unlimited sense, the same holds for all in All Israel. ) 1 1 2 8 0 “tw://bible.?id=45.11.11|AUTODETECT|” The words And so are explained by Paul himself. They indicate, In such a marvelous manner, a manner no one could have guessed. If God had not revealed this mystery to Paul, he would not have known it. It was, in fact, astonishing. The very rejection of the majority of Israelites, throughout history recurring again and again, was, is, and will be, a link in the effectuation of Israel s salvation. For details, see above, p. 366, 367, 377, 378 7 1 -1 9 0 “tw://bible.?id=45.11.11|AUTODETECT|” Rom. 11:11) 1 1 -1 9 0 “tw://bible.?id=45.11.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.11.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=45.11.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.11.25|AUTODETECT|” 25) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Although, to be sure, this interpretation is not nearly as popular as is theory A, among its defenders are men of recognized scholarship (as holds also, of course, for theories A and B). Let me mention but a few.) 1 1 2 8 0 “tw://bible.?id=45.11.26|AUTODETECT|” One of the propositions successfully defended by S. Volbeda, when he received his summa cum laude doctor of theology degree from the Free University of Amsterdam was: The term all Israel in ) 7 1 -1 9 0 “tw://bible.?id=45.11.26|AUTODETECT|” Rom. 11:26) 1 1 -1 9 0 0 a must be understood as indicating the collective elect out of Israel. ��323��) 1 21 2 8 0 0 H. Bavinck, author of the four-volume work Gereformeerde Dogmatiek [Reformed Dogmatics], states, All Israel in 11:26, is not the people of Israel, destined lo be converted collectively, neither is it the church consisting of united Jews and Gentiles; but it is the full number which during the course of the centuries is gathered out of Israel. ��324�� Cf. H. Hoeksema, God s Eternal Good Pleasure, Grand Rapids, 1950, p. 465.) And L. Berkhof states, All Israel is to be understood as a designation not of the whole nation but of the whole number of the elect out of the ancient covenant people & and the adverb �U��� cannot mean after that, but only in this manner. ��325��) For a similar interpretation see H. Ridderbos, op. cit., p. 263.) Not only scholars of Reformed persuasion and Dutch nationality or lineage have adopted this interpretation, but so have many others, as is clear from a glance at Lenski s commentary on Romans, pp. 714, 726, 727.

See also O. Palmer Robertson, Is There a Distinctive Future for Ethnic Israel in Romans II?, in Perspectives on Evangelical Theology, Grand Rapids, 1979, pp. 81 94. These interpreters are convinced that this is the only interpretation that suits the text and context.) Objections Stated and Refuted ) . Objection No. 1) This interpretation destroys the contrast between the remnant mentioned in 11:5, on the one hand, and the mass of Israel, on the other.) . Answer) Our interpretation does not destroy a contrast but defines it more accurately. The real contrast is that between single remnants (see, for example, 11:5), on the one hand, and all Israel, that is, the sum of all the remnants throughout history (verse 26), on the other.) .

Objection No. 2) According to this interpretation the mystery mentioned by Paul amounts to no more than that all Israel s elect will be saved. But that is a truth so obvious that it fails to do justice to the implications of the term mystery. ) . Answer) Not so! The mystery of which Paul speaks has reference to the marvelous chain of events that results in Israel s salvation. It points to seemingly contradictory factors which in God s loving and overruling providence are so directed that ultimate salvation for all Israel is effected. See above, pp. 377, 378.) * * * *) 26b, 27.& as it is written:) Out of Zion will come the Deliverer;) he will turn godlessness away from Jacob.) And this is my covenant with them) whenever I shall take away their sins. ) Note the following:) a.

It is logical to connect And so all Israel will be saved with Out of Zion will come the Deliverer, and to interpret this divine deliverance as rescue from sin and bestowment of salvation, which blessings Jehovah brought about through the person and work of the Mediator, Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=23.59.20|AUTODETECT|” b. As the words as it is written indicate, what immediately follows upon And so all Israel will be saved is material quoted from the Old Testament. It does not consist, however, in a quotation of this or that single passage, but rather in a skillful symposium of several passages; such as, ) 7 1 -1 9 0 “tw://bible.?id=23.59.20|AUTODETECT|” Isa. 59:20) 1 1 -1 9 0 “tw://bible.?id=23.27.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.27.9|AUTODETECT|” 27:9) 1 1 -1 9 0 “tw://bible.?id=23.59.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.59.21|AUTODETECT|” 59:21) 1 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” , in that order, with reminders of ) 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Micah 5:2) 1 1 -1 9 0 “tw://bible.?id=24.31.31|AUTODETECT|” (or a similar verse) and probably ) 7 1 -1 9 0 “tw://bible.?id=24.31.31|AUTODETECT|” Jer. 31:31) 1 1 -1 9 0 0 f.) 1 1 2 8 0 0 In addition, it should be borne in mind that Paul is conversant with the LXX (Greek) translation of the Old Testament as well as with the original Hebrew text. What is to be admired is that he is able to weave these various strands into one beautiful, consistent pattern.) 1 1 2 8 0 “tw://bible.?id=23.59.20|AUTODETECT|” c. The words Out of Zion will come the Deliverer are quoted from LXX ) 7 1 -1 9 0 “tw://bible.?id=23.59.20|AUTODETECT|” Isa. 59:20) 1 1 -1 9 0 0 , except for the fact that LXX has for the sake of Zion, the original Hebrew to Zion, and Paul out of Zion. ) 1 1 2 8 0 “tw://bible.?id=33.5.2|AUTODETECT|” This presents no real difficulty, for all three are true. Did not the Deliverer come for the sake of Zion, that is, to rescue Zion? And did he not also come to Zion ? How else could he have saved it? And is it not also true that according to his human nature he came out of Zion ? Think of ) 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Mic. 5:2) 1 1 -1 9 0 “tw://bible.?id=5.18.15|AUTODETECT|” .��326�� In connection with out of, from or from among, see also ) 7 1 -1 9 0 “tw://bible.?id=5.18.15|AUTODETECT|” Deut. 18:15) 1 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=19.14.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.14.7|AUTODETECT|” Ps. 14:7) 1 1 -1 9 0 “tw://bible.?id=19.53.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.53.6|AUTODETECT|” 53:6) 1 1 -1 9 0 “tw://bible.?id=23.2.3|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=23.2.3|AUTODETECT|” Isa. 2:3) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=23.27.9|AUTODETECT|” d. The task which, according to prophecy, the Deliverer was to perform, consisted, according to the LXX of ) 7 1 -1 9 0 “tw://bible.?id=23.27.9|AUTODETECT|” Isa. 27:9) 1 1 -1 9 0 0 , in this: to turn away godlessness or lawlessness from Jacob, that is, from Israel. Naturally it would be turned away only from the elect of Israel. We now understand why Paul has a right to quote these very passages to prove that all Israel would be saved; for, in order to save Israel it must be delivered not from this or that earthly foe but from godlessness, from sin.) 1 1 2 8 0 “tw://bible.?id=23.59.0|AUTODETECT|” e. Returning again to ) 7 1 -1 9 0 “tw://bible.?id=23.59.0|AUTODETECT|” Isa. 59) 1 1 -1 9 0 “tw://bible.?id=24.31.31|AUTODETECT|” , this time to verse 21, the apostle continues (quoting the Lord as saying), As for me, this is my covenant with them. He then quickly turns his attention to another precious passage in which that divine covenant is mentioned in connection with the removal of sins, namely, ) 7 1 -1 9 0 “tw://bible.?id=24.31.31|AUTODETECT|” Jeremiah 31:31) 1 1 -1 9 0 0 f. There we read, This is the covenant that I will make with the house of Israel and with the house of Judah & I will forgive their iniquity, and their sin will I remember no more. So he writes, & whenever I shall take away their sins. ) 1 1 2 8 0 “tw://bible.?id=52.4.16|AUTODETECT|” f. It is clear that in this entire passage (11:26b, 27) Paul is not thinking of what Jesus will do at his second coming, when he will come not out of Zion, but from heaven 7 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” I Thess. 4:16) 1 1 -1 9 0 0 ), and when forgiveness of sin will no longer be possible. Paul is thinking of Christ s first coming when, by means of his vicarious death, he established the basis for the forgiveness of sins, and therefore also for the salvation of the fulness of the Gentiles and of all Israel. ) 1 1 2 8 0 “tw://bible.?id=45.4.25|AUTODETECT|” g. Paul is not deviating from his central theme. Is not the removal of sin one of the main ingredients of justification by faith? See ) 7 1 -1 9 0 “tw://bible.?id=45.4.25|AUTODETECT|” Rom. 4:25) 1 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” 5:8) 1 1 -1 9 0 “tw://bible.?id=45.5.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=45.5.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=45.8.1-45.8.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.1-45.8.3|AUTODETECT|” 8:1 3) 1 1 -1 9 0 0 . The promise of the covenant goes into effect whenever in the life of any Israelite sin is removed. Romans 9 11 shows that this doctrine is historical, indicating what happens again and again during history s course.) 1 8 2 8 0 0 28 31. As far as the gospel is concerned, they are enemies for your sake; but as far as election is concerned, they are beloved for the sake of the fathers, for irrevocable are God s gracious gifts and his calling. For just as at one time you were disobedient to God but now have received mercy as a result of their disobedience, so they too have now become disobedient in order that, as a result of the mercy shown to you, they too may now receive mercy.) In harmony with verses 25, 26, which speak first of a hardening of part of Israel and then about all Israel which will be saved, so here too the apostle first reminds us of those Israelites who, as far as the gospel is concerned, are enemies, and then of those who, as far as election is concerned, are beloved for the sake of the fathers. In reading on (see verses 30, 31), however, we soon become aware of the fact that these enemies and these beloved ones are the same people, namely, the elect. At first they were hostile to the gospel, but later on, because of the wonderful manifestation of God s mercy (see verse 25 f.) they become friends.) Note the following:) a. As far as the gospel is concerned & enemies for your sake.

Note for your sake. ) The explanation is found in verse 11: Because of their trespass salvation (has come) to the Gentiles. ) b. & as far as election is concerned, they are beloved. ) The same Jews who at one time had been enemies of the gospel had become friends, beloved of God and fellow-believers. This great change had been through about because of the fact that these former enemies had been designed by God, in his eternal decree, to become friends.) c. for the sake of the fathers. ) 1 1 2 8 0 “tw://bible.?id=1.17.7|AUTODETECT|” Not because of any innate goodness or merit pertaining to Abraham, Isaac, and Jacob, but because of God s promise to the fathers, I will & be your God and the God of your seed after you See ) 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=1.26.23|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=1.26.23|AUTODETECT|” 26:23) 1 1 -1 9 0 “tw://bible.?id=1.26.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.26.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=1.28.12-1.28.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.28.12-1.28.15|AUTODETECT|” 28:12 15) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 d. for irrevocable are God s gracious gifts and his calling. ) There are those who interpret this entire passage (verse 28 31) as a description of God s love for the people of Israel in general. The present clause shows that this interpretation is incorrect, for it refers to God s irrevocable calling, a call that is not subject to change and is never withdrawn. This is certainly the inner or effectual call, one that pertains only to the elect.��327��) e. This also proves that God s gracious gifts must not be identified, as often happens, with the special privileges granted to the Jews as a people (9:4, 5), but must refer to such products of God s special grace as faith, hope, love, peace that surpasses all understanding, life everlasting, etc., all of them being gifts bestowed on God s elect, on them alone.) f. The explanation of the words, For just as at one time you were disobedient to God but now have received mercy as a result of their disobedience, so they too & may now receive mercy, is found in verse 11; note especially to make Israel envious, and see the explanation of that verse on p. 367.) g. It is clear that the entire passage (verses 28 31), correctly explained, harmonizes with 11:26a, And so all Israel will be saved.

In both cases Paul is speaking about the true Israel. They are enemies (at first). They are beloved & have become disobedient in order that they too may now receive mercy. The apostle is telling the Romans, especially the Gentiles among them, who in all probability constituted the majority of the congregation, that, as a result of the mercy shown to them that is, to this predominantly Gentile church the Jews, stirred to envy, now receive God s mercy, his love to those in need.) h. The repetition of the word now, occurring either twice or three times in verses 30, 31, shows that all the while Paul is thinking not of something that will happen at, or just previous to, Christ s Return, but of events that are occurring right now, in fulfilment of God s plan from before the founding of the universe.) 32. For God has locked up all in the prison of disobedience in order that he may have mercy on them all.) As the conjunction For shows, there is a close connection between verse 32 and the preceding passage.

Therefore, although when verse 32 is lifted out of its context and applied to the whole human race, an intelligible meaning results (cf. 3:9 18), it is probably better to regard this verse as applying to the fulness [=full number] of the Gentiles and all Israel. ) 1 1 2 8 0 “tw://bible.?id=48.3.22|AUTODETECT|” What Paul is saying, then, is that God has locked up all these Israelites and the total number of these Gentiles. He has shut them all up as in a prison, the prison of disobedience, for by nature all are disobedient to God s holy law. Cf ) 7 1 -1 9 0 “tw://bible.?id=48.3.22|AUTODETECT|” Gal. 3:22) 1 1 -1 9 0 “tw://bible.?id=48.3.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.23|AUTODETECT|” 23) 1 1 -1 9 0 0 .) 1 22 2 8 0 0 Their situation is desperate: sin disturbs, the law condemns, conscience frightens, the final judgment threatens, and God has not accepted them. By nature such is their situation.) Suddenly the darkness is dispelled. It is God himself who opens the prison door and is letting the light shine in. The prisoners every one of them without exception walk out into freedom. God did it in order that he may have mercy on them all. ) The best commentary on these triumphant words is certainly Paul s own, being justified freely by his grace through the redemption (accomplished) by Christ Jesus, whom God designed to be, by the shedding of his blood, a wrath-removing sacrifice (effective) through faith (3:24). Hallelujah!) ) Doxology) For from him and through him and to him are all things.

To him be the glory forever. Amen ) 11:33 36) 33 O the depth of the riches both of the wisdom and knowledge of God!) How unsearchable his judgments,) and untraceable his ways!) 34 For who has known the mind of the Lord) Or who has been his counselor?) 35 Or who has ever given (something) to God,) that God should repay him?) 36 For from him and through him and to him are all things.) To him be the glory forever! Amen.) ) Reflecting on (a) what he has just now written (verse 32), on (b) the mystery introduced in verse 25 (the interdependence between the salvation of the fulness of the Gentiles and all Israel, see pp. 377, 378, 381), and probably also on (c) all he has written so far on the glorious theme of justification by faith, it is not at all surprising that exuberant Paul, himself a marvelous product of God s sovereign grace, breaks out into a doxology.) All the more striking is this doxology when it is contrasted with the great sorrow which Paul expresses at the beginning of this large Section (see 9:1 f.).) 33. O the depth of the riches both of the wisdom and knowledge of God!) How unsearchable his judgments,) and untraceable his way!) 1 1 2 8 0 “tw://bible.?id=46.2.10|AUTODETECT|” When Paul reflects on the matters mentioned in connection with (a), (b), and (c) above perhaps especially on (b) his soul, filled with admiration, adoration, and awe, expresses itself in an exclamation, which can even be called a song, of praise to God. He has become aware of ocean-depths 7 1 -1 9 0 “tw://bible.?id=46.2.10|AUTODETECT|” I Cor. 2:10) 1 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” ) of riches 7 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” Rom. 2:4) 1 1 -1 9 0 “tw://bible.?id=45.9.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.23|AUTODETECT|” 9:23) 1 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” 10:12) 1 1 -1 9 0 0 ) that cannot be plummeted, riches of God s wisdom and knowledge.) 1 7 2 8 0 0 God s wisdom is his ability to select the best means for the attainment of the highest goal. One might call it the divine efficiency evident in all his works. The term knowledge, as applied to God, in the present connection (linked with wisdom), must not be understood in the sense of his eternal delight, a meaning which the word has at times, but rather as his insight into the very essence of things, people, ideas, etc., his omniscience.) The apostle adds, How unsearchable are his judgments ; that is, God s sovereign decisions, decrees, disposals. In the present context the reference is especially to those judgments that are revealed in the divine plan of salvation and in the effectuation of that plan. The addition and untraceable his ways, probably indicates, and how impossible it is to trace or track down the means God uses to put his decisions into effect. ��328��) 34, 35. For who has known the mind of the Lord) Or who has been his counselor?) Or who has ever given (something) to God,) that God should repay him?) Still lifting up his heart in praise to God, Paul asks three questions. The first one is, For who has known the mind of the Lord? ) 1 1 2 8 0 “tw://bible.?id=23.40.13|AUTODETECT|” This question is quoted, almost unchanged, from the LXX version of ) 7 1 -1 9 0 “tw://bible.?id=23.40.13|AUTODETECT|” Isa. 40:13) 1 1 -1 9 0 “tw://bible.?id=46.2.16|AUTODETECT|” . It is quoted also in ) 7 1 -1 9 0 “tw://bible.?id=46.2.16|AUTODETECT|” I Cor. 2:16) 1 1 -1 9 0 “tw://bible.?id=23.55.8|AUTODETECT|” . It immediately reminds us of ) 7 1 -1 9 0 “tw://bible.?id=23.55.8|AUTODETECT|” Isa. 55:8) 1 1 -1 9 0 0 , For my thoughts are not your thoughts, neither are your ways my ways. ) 1 2 2 8 0 0 Of late more and more is becoming known about the mysteries of the human brain. The real men of science, pondering these new discoveries, are beginning to say, How great is God! But surely, if God is marvelous and incomprehensible in the work of creation, is he not at least equally astounding in his work of redemption? Who, indeed, has ever been able, even to a small extent, actually to probe God s mind?) The second question is, Or who has been his counselor? ) 1 1 2 8 0 “tw://bible.?id=23.40.13|AUTODETECT|” This question too is quoted from ) 7 1 -1 9 0 “tw://bible.?id=23.40.13|AUTODETECT|” Isa. 40:13) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 We have all met people whom we correctly consider wise and knowledgeable, but they have not always been wise. There was a time when they lacked both wisdom and knowledge. How, then, did they obtain these qualities? To a certain extent, at least, by making good use of the counsel and information they received from parents, teachers, and friends.) But God never had any counselor to whom he could go for help!) 1 1 2 8 0 “tw://bible.?id=18.41.11|AUTODETECT|” The third question is, Or who has ever given (something) to God, that God should repay him? In other words, Who has ever put God in debt to him? As to its essence this question is quoted from ) 7 1 -1 9 0 “tw://bible.?id=18.41.11|AUTODETECT|” Job 41:11) 1 1 -1 9 0 0 (Hebrew original).) 1 1 2 8 0 “tw://bible.?id=45.11.35|AUTODETECT|” What? God in debt to us? Impossible. In fact, our indebtedness to him is so great that our hearts are thrilled whenever we reflect on what he has done, is doing, and will do for us. An adequate response to God is simply impossible. So, we begin to respond in prayers of thanksgiving or of joyful exclamation. We copy Paul s words as recorded here in ) 7 1 -1 9 0 “tw://bible.?id=45.11.35|AUTODETECT|” Rom. 11:35) 1 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” , or in ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 “tw://bible.?id=47.9.15|AUTODETECT|” , or in ) 7 1 -1 9 0 “tw://bible.?id=47.9.15|AUTODETECT|” II Cor. 9:15) 1 1 -1 9 0 0 . Or, thrilled to the very depths of our soul, we sing Charles Wesley s song, ending with the words,) 1 6 2 8 0 0 Amazing love! how can it be) That thou, my God, shouldst die for me?) Lines taken from) And Can It Be That I Should Gain? ) Or, with an equal thrill of amazement, we turn to the old, familiar Amazing Grace by John Newton.) 36. For from him and through him and to him are all things. To him be the glory forever! Amen.) 1 1 2 8 0 “tw://bible.?id=44.17.18|AUTODETECT|” Interpreters have tried to discover the source of these words. Could Paul have borrowed them, perhaps, from this or that Greek poet or philosopher? Now although it is true that the apostle was acquainted with Epicurean and Stoic poetry and philosopy 7 1 -1 9 0 “tw://bible.?id=44.17.18|AUTODETECT|” Acts 17:18) 1 1 -1 9 0 “tw://bible.?id=44.17.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.17.28|AUTODETECT|” 28) 1 1 -1 9 0 0 ), and therefore perhaps also with the saying, All things come from thee [Nature], subsist in thee, and return to thee, he was by no means a pantheist. His song of praise is dedicated not to Nature or to the Universe but to God Triune who revealed himself in Jesus Christ unto salvation. The source of the apostle s saying, therefore, is Scripture, its teachings applied to his heart by the Holy Spirit.) 1 1 2 8 0 “tw://bible.?id=43.1.3|AUTODETECT|” What is the meaning of all things ? Does this expression refer to all things in creation? Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.1.3|AUTODETECT|” John 1:3) 1 1 -1 9 0 “tw://bible.?id=46.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.8.6|AUTODETECT|” I Cor. 8:6) 1 1 -1 9 0 0 . Probably not. The immediate context (verse 25 f.) has to do with the gospel, and therefore with the realm of salvation.) 1 6 2 8 0 0 Does the saying refer, then, to the Holy Trinity, so that the meaning would be: The Father thought it; the Son bought it; the Holy Spirit wrought it ? Although there are those who favor an explanation of this kind, it should be immediately rejected. To assign the three separate elements (from him, through him, to him) respectively to the three persons is about as unreasonable as anything can be.) What then? In the immediately preceding quotations the reference was to Jehovah; that is, to God. So here too from him must mean from the Triune God, and this holds also for the other two little phrases.) The correct interpretation, as I see it, is therefore this: God is the source of our salvation; it is through his grace and power that salvation becomes a reality in our lives; and to him, accordingly, all the glory is due. He is the source, accomplisher, and goal of our salvation.) It is certainly very logical that the apostle, nearing the conclusion of his doxology, writes, To him be the glory forever. Since it was he who not only planned our salvation but who also caused it to become a reality, it follows that he he alone should receive all the glory.) Paul concludes this little paean of praise and thanksgiving, and therefore also chapters 9 11, and, in fact, the entire predominantly doctrinal Section of his book (chapters 1 11), by adding the word of solemn affirmation and enthusiastic personal approval, Amen.) ) 1 1 2 8 0 “tw://bible.?id=45.11.0|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=45.11.0|AUTODETECT|” Romans 11) 1 9 2 8 0 0 Verses 3, 4) I have left for myself seven thousand men who have not bowed the knee to Baal. ) Christian leaders whether pastors or teachers, evangelists or missionaries are prone to forget that the Christian work they are doing is in many cases receiving the constant but unheralded support of ever so many others who are not in their group. Every congregation has its devout members who by their prayers are supporting the work these leaders are doing. And let us not forget even the children. When a certain pastor s wife was seriously ill with a sickness that led to her death, he was being wonderfully supported by children who would come to him and say, We are praying for you and your family. What a help this proved to be!) Verse 11) & because of their trespass salvation (has come) to the Gentiles to make Israel envious. ) What an astounding statement! So wonderful is God that he is even able to use human trespasses in order to bring about salvation for Gentiles and Jews!) Verse 13) I take pride in my ministry. ) Humanly speaking, one important reason for Paul s success as a missionary was his joy in performing his task, the enthusiasm he was ever revealing. Study, for example, such passages as:) 1 1 2 8 0 “tw://bible.?id=46.9.16|AUTODETECT|” Woe to me if I do not preach the gospel 7 1 -1 9 0 “tw://bible.?id=46.9.16|AUTODETECT|” I Cor. 9:16) 1 1 -1 9 0 0 )!) 1 1 2 8 0 “tw://bible.?id=46.9.22|AUTODETECT|” I have become all things to all men in order that by any and all means I may save some 7 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” I Cor. 9:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=47.9.15|AUTODETECT|” Thanks be to God for his indescribably precious gift 7 1 -1 9 0 “tw://bible.?id=47.9.15|AUTODETECT|” II Cor. 9:15) 1 1 -1 9 0 0 )!) 1 3 2 8 0 0 Such enthusiasm is catching. So is also the opposite frame of mind. A grumpy preacher or any other person connected with religious work who with a woebegone appearance and a hangdog disposition goes about his task, resembles a salesman who begs his customers not to buy his goods!) Verse 14) & in the hope that I may somehow arouse my own people to envy and save some of them. ) 1 1 2 8 0 “tw://bible.?id=27.12.3|AUTODETECT|” In this connection see also ) 7 1 -1 9 0 “tw://bible.?id=27.12.3|AUTODETECT|” Dan. 12:3) 1 1 -1 9 0 “tw://bible.?id=45.10.1|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.10.1|AUTODETECT|” Rom. 10:1) 1 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” I Cor. 9:22) 1 1 -1 9 0 0 . In order to bring Jews to Christ, Paul was willing, if need be, even to make use of envy, in the sense of a yearning, on the part of unbelieving Jews, to obtain the same precious blessings as those possessed by believing Gentiles.) 1 1 2 8 0 “tw://bible.?id=45.11.26|AUTODETECT|” We too should concentrate our attention on this great objective of being instruments in God s hand for the conversion of the Jews. To present a correct interpretation of ) 7 1 -1 9 0 “tw://bible.?id=45.11.26|AUTODETECT|” Rom. 11:26) 1 1 -1 9 0 0 is important, but to be instrumental, even in some small way, in bringing a Jew to a saving knowledge of Christ is even far more important. We rejoice, of course, in the Jews for Jesus movement in the United States, and in the fact that through this and similar means a considerable number of the ancient covenant people have already been won for the Savior. It gladdens our heart to read the statement of Moishe Rosen, leader of the Jews for Jesus Mission, that This past decade has seen more Jewish people making decisions for Jesus Christ than any other similar period of time since Apostolic Days. But we should remember that by far the most people who belong to this ethnic group have not been won over. Instead of confusing these people by telling them that they will all be saved if they can just remain healthy long enough to reach the day of Christ s Return, we should preach Christ to them, as their only Hope, and as the fulfilment of their need of an atonement by blood. Some Jews are keenly aware of this lack in their religion as now practiced.) 1 1 2 8 0 0 None of this evangelistic work among the Jews will avail, however, unless it be accompanied by fervent prayer, and the power of Christ s resurrection be shown in our own lives. We should constantly bear in mind that for every Jew who reads the New Testament there are a hundred or more who read us!) 1 1 2 8 0 “tw://bible.*?id=45.10.12|AUTODETECT|” The attempt to inspire the Jews with false hope, as if somehow, in spite of their rejection of Christ, they are still God s special favorites, is inexcusable. Our Lord wants the Jews to come to him. To be sure, everything that can possibly be done should be done in the present dispute between Jews and Arabs, in order, if possible, to reach a conclusion by means of which the needs of both parties are satisfied. But even if such a political solution should ever be reached, it would not, in and by itself, solve the deep-seated spiritual problem of the Jews. Salvation, to the glory of God Triune, is what the Jews stand in need of most of all, as is true with respect to us all. For there is no distinction between Jew and Greek.

For the same Lord (is Lord) of all and richly blesses all who call on him. For everyone who calls on the name of the Lord will be saved 7 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” Rom. 10:12) 1 1 -1 9 0 “tw://bible.?id=45.10.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.10.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 Verse 18) It is not you who support the root, but the root that supports you. ) We pay & thousand dollars annually in support of kingdom causes, said the boaster. He forgot to mention how much effort and pain these same kingdom institutions were expending to contribute to the spiritual welfare of himself and his family. It would have been a sum that cannot be expressed in monetary phraseology.) When through the mouth of Nathan the Lord told David, I will establish a house for you. When your days are over & I will raise up your offspring & He is the one who will build a house for my name, and I will establish the throne of his kingdom forever, David, seeing from afar the dawn of the bright morning of glory which would culminate in the birth of Christ, poured out his heart in language of humble thanksgiving:) Who am I, O Sovereign Lord, and what is my family, that thou has brought me this far? He realized that it was basically not he who was supporting the root, but the root that was supporting him.) Religion without humility and gratitude does not deserve the name religion.) Verse 23) But they, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again. ) 1 1 2 8 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” But is not the idea of the regrafting of lopped off branches (the reincorporation into Christ s body of those who have become untrue to the faith) in conflict with the teaching of ) 7 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” Heb. 6:4 6) 1 1 -1 9 0 0 ? A possible solution has been suggested by F. F. Bruce in his fine commentary on Hebrews (The New International Commentary on the New Testament, Grand Rapids, 1964, pp. 118, 119), namely, that as a matter of human experience the reclamation of such people is practically impossible; but also, that nothing of this sort is ultimately impossible for the grace of God.) 1 1 2 8 0 “tw://bible.?id=45.11.23|AUTODETECT|” Well, in the present passage 7 1 -1 9 0 “tw://bible.?id=45.11.23|AUTODETECT|” Rom. 11:23) 1 1 -1 9 0 0 ) we are told that God has the power to graft them in again, that is, by his Spirit to regenerate them and reincorporate them into the organism of his church.) 1 3 2 8 0 0 Summary of Chapter 11) Since chapter 10 closed with a description of Israel as disobedient and obstinate, it is not surprising that chapter 11 starts with the question, Did God reject his people? Did he in his wrath completely and irrevocably thrust Israel away from himself?) Paul answers, God did not reject his people whom he foreknew, that is, on whom, from before the founding of the universe, he had set his love. Look at me, says Paul, as it were. I am an Israelite, and God did not reject me. He implies: there is always a remnant chosen by God. In fact, does not verse 5 suggest this thought?) 1 1 2 8 0 “tw://bible.?id=11.19.1-11.19.18|AUTODETECT|” This was true in the days of Elijah, as related in ) 7 1 -1 9 0 “tw://bible.?id=11.19.1-11.19.18|AUTODETECT|” I Kings 19:1 18) 1 1 -1 9 0 0 . When the disconsolate prophet complained that he alone had remained faithful and that his life too was in jeopardy, the Lord told him, I have left for myself seven thousand men who have not bowed the knee to Baal. ) 1 1 2 8 0 “tw://bible.?id=5.29.4|AUTODETECT|” As to those Israelites who did not respond favorably to God s gracious invitations but hardened their hearts against the gospel, God gave them a spirit of stupor, eyes not to see, and ears not to hear, to this very day. Cf. ) 7 1 -1 9 0 “tw://bible.?id=5.29.4|AUTODETECT|” Deut. 29:4) 1 1 -1 9 0 “tw://bible.?id=23.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.6.9|AUTODETECT|” Isa. 6:9) 1 1 -1 9 0 “tw://bible.?id=19.69.22|AUTODETECT|” . To such people the words of David 7 1 -1 9 0 “tw://bible.?id=19.69.22|AUTODETECT|” Ps. 69:22) 1 1 -1 9 0 “tw://bible.?id=19.69.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.69.23|AUTODETECT|” 23) 1 1 -1 9 0 0 ) apply, Let their table become a snare before them, a retribution and a stumbling block, etc.) 1 1 2 8 0 “tw://bible.?id=45.11.7|AUTODETECT|” All this is summarized in the words of ) 7 1 -1 9 0 “tw://bible.*?id=45.11.7|AUTODETECT|” Rom. 11:7) 1 1 -1 9 0 0 , What Israel is seeking so earnestly it has not obtained, but the elect have obtained it. The others were hardened (verses 1 10).) 1 9 2 8 0 0 Does this mean then that for these hardened ones, who as yet have not displayed any signs of having been elected from eternity, there is no hope? It does not.) We now learn that God gathers to himself a remnant even from this sin-hardened majority. Paul asks, Did they stumble so as to fall? He answers, Of course not! Rather, because of their trespass salvation (has come) to the Gentiles to make Israel envious. This shows that it was not final, irrevocable doom God had in mind when he initially hardened the hearts of those who had hardened themselves.

On the contrary, God was using even Israel s trespass in order to serve as a link in the chain of salvation, so as to save both Gentile and Jew.) Because of their trespass salvation (has come) to the Gentiles. When the apostle wrote these words he must have vividly recalled how previously he and Barnabas had told the Jews in Pisidian Antioch, Since you reject the word of God & we now turn to the Gentiles. Subsequently similar words were spoken and actions taken.) But that was not the end of the story. The salvation which thus came to the Gentiles filled some of the hardened Jews with envy. They began to yearn for the peace and joy that had come to the Gentiles who had yielded their hearts and lives to the Savior. Result: some of these Jews were now also gathered into the fold, thereby proving that they too had been elected from eternity.

Now if even Israel s spiritual defeat had brought riches to the Gentiles, as had actually occurred, was occurring, and was going to occur, then surely Israel s arrival at full strength the salvation, during the course of the centuries of the full number of Israelites destined for life everlasting would progressively result in an abundance of blessings for the entire world.) That Paul, in saying these things, is not thinking of what will take place at history s close, but of what has been happening and is occurring right along, is clear from verses 13, 14, Inasmuch as I am an apostle to (the) Gentiles, I take pride in my ministry, in the hope that I may somehow arouse my own people to envy and save some of them. ) For the Israelites who had previously experienced God s punishment the consciousness that they are now accepted by God and are a blessing to mankind amounted to nothing less than life from the dead. ) They knew that they had been set apart to render service to God. In fact, of old the entire nation of Israel had been thus consecrated to God. Were they not all descendants of Abraham, Isaac, and Jacob with whom and with whose descendants God had established his covenant? Surely, if the cake offered as firstfruits is holy, then the whole batch is holy; if the root is holy, so are the branches. If the patriarchs had been set apart to render service to God, as was true, this held also with respect to their offspring.) But this did not mean that every Israelite was marked by inner holiness. Some of the branches, that is, people, revealed the opposite character.

They were branches that had to be, and were, lopped off the olive tree.) Such unfaithfulness seemed to give this or that rather arrogant Gentile church-member the excuse to say, Branches were lopped off that I myself might be grafted in. Paul answers, True! But it was for lack of faith that they were lopped off, and it is by faith that you stand. Don t be arrogant but fear! & For if you were cut out of an olive tree that was wild by nature, and, contrary to nature, were grafted into a cultivated olive tree, how much more readily will these, the natural olive branches, be grafted (back) into their own olive tree? (verses 11 24).) 1 1 2 8 0 “tw://bible.?id=45.11.11|AUTODETECT|” Paul continues, For I do not want you to be unaware of this mystery, brothers, so that you may not be conceited, that a hardening has come upon part of Israel (and will last) until the fulness of the Gentiles has come in. He means: throughout the ages a portion of the Jews is hardened, the others are saved. Reflecting on the marvelous manner in which God gathers the various remnants that constitute the collective body of those saved Israelites, he calls this chain of salvation, with its various links, the mystery. It was indeed a mystery, for Paul could never have discovered it if God had not revealed it to him. For more on this mystery see ) 7 1 -1 9 0 “tw://bible.?id=45.11.11|AUTODETECT|” Rom. 11:11) 1 1 -1 9 0 “tw://bible.?id=45.11.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.11.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=45.11.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.11.31|AUTODETECT|” 31) 1 1 -1 9 0 0 , and pp. 366, 367, 377, 378, 384, 385. Paul adds, And so that is, in this manner all Israel, the entire body of elect Jews, will be saved. ) 1 1 2 8 0 “tw://bible.?id=23.59.20|AUTODETECT|” By referring to Old Testament passages ) 7 1 -1 9 0 “tw://bible.?id=23.59.20|AUTODETECT|” Isa. 59:20) 1 1 -1 9 0 “tw://bible.?id=23.27.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.27.9|AUTODETECT|” 27:9) 1 1 -1 9 0 “tw://bible.?id=23.59.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.59.21|AUTODETECT|” 59:21) 1 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” , in that order, and probably also ) 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Mic. 5:2) 1 1 -1 9 0 “tw://bible.?id=24.31.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.31|AUTODETECT|” Jer. 31:31) 1 1 -1 9 0 0 f. the apostle proves that the truth he is proclaiming is not a novelty but rests upon the solid foundation of Scripture. The coming and work of the Deliverer had assured sin s removal.) 1 11 2 8 0 0 Those who previously had been enemies of the gospel had, accordingly, become friends, beloved ones. This had been brought about through the effectuation of the divine decree of election and the fulfillment of the promises made to the forefathers. Moreover, the state of being saved, once a reality, would never be lost; for irrevocable are God s gracious gifts and his calling. ) In verses 30, 31 Paul summarizes the mysterious ways of God, issuing in the salvation of the full number of Gentiles and of all Israel. In verse 32 he adds, For God has locked up all in the prison of disobedience in order that he may have mercy on them all (verses 25 32).) Contemplation of God s wonderful plan of redemption causes the apostle to conclude this chapter with a meaningful doxology. It may be conveniently divided into three parts: (a) verse 33; (b) verses 34, 35; and (c) verse 36.) Verse 33 is an exclamation in praise of God s wisdom and knowledge. Paul is probably reflecting especially on these divine qualities as revealed in the plan of redemption and in the manner in which that plan is carried out.

He is sure of the fact that the way of salvation decreed by God and the manner in which this salvation is realized in human lives surpasses anything mere human beings could ever have devised.) In verses 34 and 35 the author praises the divine self-sufficiency or independence. Who can compare with God? Who has ever imparted any wisdom or knowledge to him or helped him in any way in originating and/or carrying out the plan of salvation? No one, of course. Therefore the glory belongs to him alone.) Accordingly in verse 36 Paul ascribes glory to him who is the source, accomplisher, and goal of man s salvation.) To this sincere and thrilling doxology the writer attaches his very personal and enthusiastic word of solemn affirmation and approval: AMEN (verses 33 36).) ) ) ) ) 1 1 2 8 0 “tw://bible.?id=40.18.1|AUTODETECT|” 302 The verb ���� does at times have this meaning. See ) 7 1 -1 9 0 “tw://bible.?id=40.18.1|AUTODETECT|” Matt. 18:1) 1 1 -1 9 0 “tw://bible.?id=41.5.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.30|AUTODETECT|” Mark 5:30) 1 1 -1 9 0 “tw://bible.?id=45.10.18|AUTODETECT|” f.; and here in ) 7 1 -1 9 0 “tw://bible.?id=45.10.18|AUTODETECT|” Rom. 10:18) 1 1 -1 9 0 “tw://bible.?id=45.10.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.10.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=45.11.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.11|AUTODETECT|” 11:11) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 303 This negative answer is already implied in the very wording of the question as found in the original. Added stress appears in the answer. In both cases note ��.) N.T.C. W. Hendriksen, New Testament Commentary) 304 ) 1 1 2 8 0 “tw://bible.?id=41.12.26|AUTODETECT|” � )���, in the section about Elijah; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.12.26|AUTODETECT|” Mark 12:26) 1 1 -1 9 0 0 . ��������� �� ��� ���p ��� 8�����, appeals to God against Israel; i.e., complains to God about Israel.) 1 1 2 8 0 “tw://bible.?id=44.15.16|AUTODETECT|” ����������, third per. pl. aor. act. indicat. of ����������, to tear down, demolish. Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.15.16|AUTODETECT|” Acts 15:16) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 �������� �t� ����� ���, they are seeking my life; that is, they are trying to kill me.) 1 1 2 8 0 “tw://bible.?id=42.2.26|AUTODETECT|” ����������� (in the New Testament only here), a divine statement or (as here) reply; cf. �������, oracle. For the cognate verb see N.T.C. on Luke, pp. 175, 176 7 1 -1 9 0 “tw://bible.?id=42.2.26|AUTODETECT|” Luke 2:26) 1 1 -1 9 0 0 ).) 1 12 2 8 0 0 �� ����. Note the fem. article. Yet the Baals or Baalim were generally regarded as masculine, in distinction from the feminine Ashtaroth and Asherim. Explanation: when Scripture was read aloud, the name of the god was not pronounced. Instead, the reader would say shame; Grk. �0�����; Heb. ������, both fem.) 305 Grk. �����.) 306 Literally the election. This is simply an idiom for the elect, as the circumcision is for the circumcised.

See footnote 119 on 4:9, p. 149.) 307 Or fatness.) 308 In the original the construction of this part of the sentence is the same as in 11:1, I ask then, Did God reject his people? So footnote 302 applies here also.) 309 In view of the clear language in these passages of the book of Acts, in which Paul is himself the speaker (or, as in one case, one of the speakers, the other being Barnabas), the explanation offered by K. Barth, namely, that the reference would be to the action of the Jews in nailing Jesus to the cross and thereby activating the reconciliation of the world, must be rejected. See K. Barth, Kirchliche Dogmatik II, p. 307; Church Dogmatics II, p. 279.) 310 ) For the term ������� (pleroma) see N.T.C. on Colossians, p. 79, footn. 56. It lends itself to a variety of interpretations.

By examining (a) the article on this word found in L.N.T. (A. and G.), p. 678, where for the present passage two meanings are discussed; (b) the various commentaries, containing many different opinions; and (c) G. Delling s article on this word in Th.D.N.T., Vol. VI, p. 305, one becomes aware of the existing confusion. As I see it, the best results will probably be obtained if:) a. the same English equivalent is assigned to the word in verse 12 as in verse 25.) b. in the explanation of the term, as used here in verse 12, the contrast Paul undoubtedly had in mind, between %����� and ������� is recognized.) The result is that I have adopted fulness as the English equivalent in both instances. In my explanation of the term, as used here in verse 12, I suggest that the contrast is that between defeat, on the one hand, and arrival at full strength (implying full number), on the other.) 311 For the opposite interpretation see J. Murray, op. cit., Vol.

II, p. 79.) 1 1 2 8 0 “tw://bible.?id=40.25.40|AUTODETECT|” 312 �� E���, basic meaning: to the extent that, inasfar as; and so: inasmuch as. See also ) 7 1 -1 9 0 “tw://bible.?id=40.25.40|AUTODETECT|” Matt. 25:40) 1 1 -1 9 0 “tw://bible.?id=40.25.45|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.25.45|AUTODETECT|” 45) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 313 ) �����������, in verses 17, 19 and 20, third per pl. aor. pass. indicat. of �����, to break off; and, in connection with a tree, to lop off.) ��������� = ����, field, plus ����, here olive shoot; hence, field = wild olive shoot. In verse 17 ��������� is probably an adjective; in verse 24 a noun. Cf. the English word oak which can also be a noun or an adj. (oaken).) ���������x� ��� ����� ��� �������� ��� ����� (having come) to share the root of fatness (= the fat root) of the olive ; or else: (having come) to share the root of the olive, that is, its fatness. For fatness one can substitute nourishing sap. ) ������������, sec. per. s. aor. pass. indicat. of ���������, to ingraft. In verse 19 the first per. s. aor. pass. subjunct. (����������) of the same verb occurs.) � �P����, among them.) ���������, sec. per. s. pres. imperat., and ������������, sec. per. s. pres. indicat. of �������������, to glory over, gloat over.) �������, third per. s. aor. act. indicat., and ��������, third per. s. fut. indicat. of ��������, to spare.) 314 See S. K.

Williams, The Righteousness of God in Romans, JBL, No. 99 (June 1980), pp. 241 290. Note especially pp. 245 255.) 315 William M. Ramsay, Pauline and Other Studies, London, 1906, pp. 223, 224.) 316 Note how in the original this I is not merely included in the verb, as often, but is spelled out in full! It is ��.) 1 1 2 8 0 “tw://bible.?id=47.13.10|AUTODETECT|” 317 �������, from �������, to cut off; hence abruptness, rigor, severity, sternness. In the New Testament this noun is found only here. The adverb �������, sharply, harshly, occurs in ) 7 1 -1 9 0 “tw://bible.?id=47.13.10|AUTODETECT|” II Cor. 13:10) 1 1 -1 9 0 “tw://bible.?id=56.1.13|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=56.1.13|AUTODETECT|” Titus 1:13) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 318 Some mss. omit this now, but support for it is by no means weak.) 319 Note change from �� in verse 24 to Q��� in verse 25.) 320 ) 1 1 2 8 0 “tw://bible.?id=45.16.25|AUTODETECT|” The word ��������� occurs also in ) 7 1 -1 9 0 “tw://bible.?id=45.16.25|AUTODETECT|” Rom. 16:25) 1 1 -1 9 0 0 and six times in I Cor., six times also in Ephesians, four times in Colossians, once in II Thessalonians, and twice in I Timothy.) 1 1 2 8 0 “tw://bible.?id=27.2.0|AUTODETECT|” It is also found in the book of Revelation (1:20; 10:7; 17:5, 7). As there used it is perhaps best explained as the symbolical meaning of that which required explanation. In the LXX of ) 7 1 -1 9 0 “tw://bible.?id=27.2.0|AUTODETECT|” Dan. 2) 1 1 -1 9 0 “tw://bible.?id=42.8.10|AUTODETECT|” , where the word occurs no less than 8 times (as a singular in verses 18, 19, 27, 30, and 47b; as plural in verses 28, 29, and 47a) it refers to a secret that must be revealed, a riddle that needs to be interpreted. The meaning divinely revealed truth fits very well into the context of ) 7 1 -1 9 0 “tw://bible.?id=42.8.10|AUTODETECT|” Luke 8:10) 1 1 -1 9 0 “tw://bible.?id=40.13.11|AUTODETECT|” and its parallels 7 1 -1 9 0 “tw://bible.?id=40.13.11|AUTODETECT|” Matt. 13:11) 1 1 -1 9 0 “tw://bible.?id=41.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.4.11|AUTODETECT|” Mark 4:11) 1 1 -1 9 0 0 ), the only Gospel instances of its use.) 1 8 2 8 0 0 321 So also Ridderbos, op. cit., p. 263.) 322 Or: at last; or, to the end.) 323 Quoted from De Intuitieve Philosophie Van James McCosh, Grand Rapids, n.d., p. 415.) 324 Vol. IV, p. 744. This is my translation from the Dutch. So also for the quotation from Volbeda.) 325 Systematic Theology, pp. 699, 670.) 326 ) As here used Zion in all probability represents Israel, viewed as the people of God. ) See G. Fohrer s article on this subject in Th.D.N.T., Vol. VII, p. 309.) 1 1 2 8 0 “tw://bible.?id=45.11.29|AUTODETECT|” 327 So also L. Berkhof, Systematic Theology, p. 469, on ) 7 1 -1 9 0 “tw://bible.?id=45.11.29|AUTODETECT|” Rom. 11:29) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 328 ) 1 1 2 8 0 “tw://bible.?id=43.5.39|AUTODETECT|” �����������, note double prefix; hence the meaning of the compound is: incapable of being searched out; unsearchable, nom. pl. n. of ������������. Originally the simple verb was ������, later changed to ������, to search 7 1 -1 9 0 “tw://bible.?id=43.5.39|AUTODETECT|” John 5:39) 1 1 -1 9 0 “tw://bible.?id=43.7.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.52|AUTODETECT|” 7:52) 1 1 -1 9 0 “tw://bible.?id=45.8.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.27|AUTODETECT|” Rom. 8:27) 1 1 -1 9 0 “tw://bible.?id=46.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.2.10|AUTODETECT|” I Cor. 2:10) 1 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” I Peter 1:11) 1 1 -1 9 0 “tw://bible.?id=66.2.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.23|AUTODETECT|” Rev. 2:23) 1 1 -1 9 0 0 ). In the New Testament the compound is found only here.) 1 1 2 8 0 “tw://bible.?id=49.3.8|AUTODETECT|” ������������, nom. pl. f. of ������������; also in ) 7 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” Eph. 3:8) 1 1 -1 9 0 “tw://bible.?id=45.4.12|AUTODETECT|” ; from � plus ��������, to trace or track out. Cf. 4����, footstep, track 7 1 -1 9 0 “tw://bible.?id=45.4.12|AUTODETECT|” Rom. 4:12) 1 1 -1 9 0 “tw://bible.?id=47.12.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.18|AUTODETECT|” II Cor. 12:18) 1 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” I Peter 2:21) 1 1 -1 9 0 0 ). The meaning of the compound is, therefore: incapable of being traced or explored, untraceable.)