by Tony Warren
The book of Romans is considered by many to be one of the most profound, and yet simply stated writings of the entire Bible. But over the years, chapter eleven has become one of the most controversial. This due in no small measure to Israel’s future status being widely misinterpreted by this epistle. Indeed the very first verse is a capsulation of why there is so much confusion concerning the fulfillment of the promises made to Israel. Paul rhetorically asks, “Has God cast away His people?” In other words, he is anticipating this objection because in the previous two chapters he has been elucidating on how Israel is obstinate and thus has tripped upon Christ, the stumbling stone. It is a reasonable expectation that many hearing these things would conclude that because Israel has rejected her Messiah and salvation going to the Gentiles, that this must mean that the promises which were made to Israel have been abrogated or annulled. And Paul’s reply is an unequivocal [me ginomai], or “forbidden to come to be.” He says, God Forbid this is so! The promises to Israel will be kept.
Recapping Romans chapter nine and ten, Paul had addressed the promises of God to Israel, her rebellion, and her fall. In order for anyone to have a more complete understanding of chapter eleven, it is helpful to first carefully read through chapters nine and ten. Because they are the introduction to this topic, which allows us to understand all these things in their proper context. If we are honest with ourselves, we cannot help but see that in these three chapters, God unambiguously declares that the Gentile believers are on an equal footing with the Jews, and that any Jews who are in unbelief, are on an equal footing with the unbelieving Gentiles. Indeed, how could it be any plainer than what God declares in chapter 10.
Romans 10:12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
God declares that now there is no difference between the Jewish person and the Greek. The problem that some people have in understanding these truths is that they remove these statements from their context. In fact, they are often treated ‘as if’ they have no real significance in our understanding of the body of Christ. Especially with relationship to the Covenant of God. It’s as if some people are attempting to ‘force’ God to make a difference, even when He has declared that there is no difference between Jew and Greek with relation to His Covenant plan. For He is rich over all people that call upon Him. What could be said more concisely, and yet so explicitly clear as the declarations in these three chapters that address Israel and what constitutes the fulfillment of the promises that God has made. Clearly these Covenant promises were to all that believe and call on Him, irrespective of their ethnicity, genealogy, or national origin.
The nature of chapter eleven is one of answering the fundamental questions arising from the rejection of Christ by the Jews, and God’s judgment upon them. It addresses how (because of this) some might think that the promises to Israel were made null or voided by their disobedience. Paul rejects this, and declares the promises are not abrogated. Instead, he illustrates how this rebellion of Israel is not universal, and how there is a “remnant Israel” in which the promises are fulfilled. He shows how God has made known that the fall of Israel is not an abrogating of the promises, but indeed a confirmation of Old Testament scriptures concerning the promises.
Dispersed throughout this chapter is God’s reiteration that justification before Him is all of grace through faith in the righteousness of Christ. He illustrates that it is without distinction by nationality or physical heritage. And the chapter concludes with an encouragement that even though the judgment on the nation of Israel is sure, there is a remnant Israel coming in, and that the Jewish people can take heart that they can be grafted back into the heritage of the Covenant tree. Likewise, a warning is issued to the Gentiles that in light of what has happened to national Israel, they should be cautious not to have a boastful heart in vain pride and unbelief. Because in like fashion as Israel, they too can be branches cast off from Covenant Israel.
Many teachers over the years have used this chapter to argue for a ‘future’ restoration or redemption for the whole nation of Israel. Even though there is clearly only one time in history when Christ redeemed and restored Israel (His death and resurrection, which occurred over 2000 years ago), many have come to the conclusion that there is a future redeeming of the nation of Israel by Christ. This is based more on wishful thinking and Church tradition than upon what scripture says. For God’s Word is clear that the Lamb of God that “has” redeemed Israel (not “will” redeem), was Christ, and it was a one time action. The Holy Temple of God that is to be rebuilt is the Church, with Christ the chief corner stone of that building. And the people of the Church are “living” stones in that rebuilding of the Holy Temple. Again, it is being built, not will be built. It is being built up a spiritual house, not a literal house in the middle east.
Many theologians argue that the term ‘Israel’ in this chapter always refers to the nation. Others argue that it refers to the elect of Israel only, and still others argue that it refers only to the Church consisting of both Jews and Gentiles. We would contend that it is impossible (in light of this chapter) that any of these views are correct. For depending upon context, clearly Israel refers to the elect ethnic Israelites, the unsaved nation, or the Jew and Gentile grafted together. How Israel is viewed and to what it refers, is governed by what God is talking about in the immediate context. We see an example of this when God said that, “they are not all Israel, which are of Israel -Romans 9:6.” Is this Israel the nation of Israel, or is it an Israel within the nation? We would have to honestly conclude ‘both.’ God is clearly saying in that verse that one Israel is not Israel. So we see here that God refers to Israel, the nation, and yet says that all are not Israel because they are not all the “Israel of God.” So God is addressing two distinct bodies called Israel. One that is the election, and one that is blinded and in unbelief. So then, we have to define what Israel is, in the light of the scriptures, not in the darkness of our own biased theological presuppositions.
In this study we will attempt to address these questions and understand the scriptures in a clear, well-ordered, and hermeneutically sound fashion. We will examine this epistle verse by verse, in the light of the pertinent scriptures so that we not only get a general doctrinal overview, but a view in its proper context. We believe that doing a verse by verse study allows Christians to see more clearly the continuity of scripture, and this usually promotes addressing all the basic particulars of what God has said in each verse.
We will see in this study that God is explaining that the fall of the major portion of the children of Israel was because of their unbelief, and that this fall does not preclude Israel (the remnant) from fulfilling the Promises. Nor does this remnant Israel make God’s promise to Israel void. Indeed, we will see that it fulfills those promises. Shall the Gentiles in arrogance and pride then boast because the Jews lie in unbelief? No, because they are merely a remnant themselves. Only a small portion of the world become professing Christians, and only a portion of those professing Christians are ‘truly’ saved. Moreover, the caveat is that the Church today can also fall away (2nd Thessalonians 2) and be judged of God for their sins, just as Israel did. For we all have feet of clay, and there is no difference, and must understand that we all have stood on the very same ground. To the Jew first, and then the Gentile.
Let us pray that in this study of God’s Word, He may grant us the knowledge of His revealed truth. God grant us the wisdom to know the difference between false teachings that are inconsistent with the Word at every turn, and sound scriptural testimonies which are in agreement with the ‘whole’ Bible. Our prayer is that we come to understand and accept what is God’s truth, rather than our own. We pray that we will not either willfully, unknowingly, nor by neglect, ignore or trample under foot one word of His Holy testimony. And we pray for an open mind to scripture, and an understanding that Christ alone can give. And by Grace, He gives this through His Holy Spirit, by our ‘careful’ study of the Word.
Romans Chapter 11
Rom 11:1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
Paul says, ‘I say then’ [oun], meaning accordingly or consequently. This because in chapters nine and ten, he had many things to say which are disturbing about the nation of Israel, their disobedience, the Jews obstinacy, and their standing with God. The phrase, I say then, or I say subsequently, is in reference to these preceding chapters where Paul was explaining how God called not only the Jews, but also the Gentiles (9:24). He is explaining how these who were not His people, are now called His people, and how Isaiah also cried concerning Israel, that though their number be as the sand of the sea, yet only a ‘remnant’ should be Saved (9:27). He spoke of how the Gentiles, which followed not after righteousness, have attained righteousness, but how that Israel, which followed after the law, have not attained to righteousness (9:30-31). And in chapter 10 he continued in the same vein explaining how his prayer was that Israel might be saved, but how they are ignorant of the righteousness of Christ (10:1-4), and how there is ‘no difference’ between the Jew and the Greek (10:12). He writes how whosoever should call upon the name of God will be Saved, regardless. Chapter ten concludes with Isaiah’s prophesy which spoke of this, saying, ‘I was found of them that sought me not; I was made manifest unto them that asked not after me, but to Israel he saith, All day long I have stretched forth My hands unto a disobedient and gainsaying people (10:20-21).’ So the truth is that God is a light found of the Gentiles, while the nation Israel, having been judged of God, lies in darkness.
After addressing Israel’s fall in chapters nine and ten, Paul turns to the subject of what this means with regards to the promises made. It is in this context that the rhetorical question is asked, ‘so consequently, has God cast off His people?’ And Paul answers clearly, No, God hasn’t cast off Israel, because he himself is an Israelite and God has not cast him off. By saying this he proves by his own example how unreasonable it would be to conclude the nation Israel was cast off. For he himself is an Israelite, thus the conclusion is proven false.
Not only an Israelite, but Paul gets right down to his very tribe declaring that he is of the seed of Abraham, of the tribe of Benjamin. The Hebrew word Benjamin [binyamiyn] means, “son of the right hand.” And the families of God, through Christ, are sons of the right hand, even as Christ ascended to the right hand of the Father.
Deuteronomy 33:12 And of Benjamin he said, The beloved of the LORD shall dwell in safety by him; and the LORD shall cover him all the day long, and he shall dwell between his shoulders.
The beloved of the lord dwells in safety by Him because Christ dwells at the right hand of the father, and they in Christ. It is in the true Son of the right hand, that the promises to the Children of God are fulfilled. The right hand is the favored one. Just as today, most people are right-handed, or favor their right hand. We are the sons of favor, through Christ. By Paul mentioning He is of the tribe of Benjamin, He is proving that he is one of the children of Israel, the chosen of God, and yet he has not been cast off. Therefore, this proves that the promise was not abrogated. This is an important declaration, because it is declaring that the promise is sure and Israel is being saved in the prophesied remnant, of which he himself is one. His words here cannot in any way be construed as saying that later, more than a remnant will be saved. On the contrary, he has used himself as “an example that the promise is being kept” right then and there in Jews like himself. If we ascribe anything more than this to the text, we are reading it “into the passage,” rather than reading “from the passage.” As He declares himself an Israelite after the promises, it is proved that God’s favor indeed rested on Israel.
Has God cast off His people? His reply is [me ginomai], literally ‘forbidden come to be.’ God forbid this is true! The Romans, and indeed all of us, are not to misunderstand election, but realize that the elect or chosen people of God to which the promises were made, have always been a remnant. Just as in Romans chapter 9, where corporate Israel, God says is “not Israel,” and the election Israel, which God says is.
The message here is that indeed Israel has come under judgment (branches broken off), but that this Israel in blindness is not the Israel to which the everlasting Promises were made (as Paul says he is living proof of that, being an Israelite, and not being blinded). God is not saving Israel through ‘favored nation status’ but rather through ‘favored people status’ or “particular redemption.” Paul declares he is an Israelite, which means the promise was not abrogated by part of Israel being blinded. One Israel was blinded, but the election is in the favored son. A remnant Israel, showing that there is an election of Grace, not of Race, and that this has always been God’s plan for Israel’s future.
The overview of verse one is that God is illustrating that the part of Israel that is spoken of in this chapter as having been cut off, are those of Israel who have rejected Christ. And the part of Israel which has not rejected Christ (of which Paul declares he is one) are the elect of Israel who are not cast off, and to whom the promises pertain, and that do not lie in unbelief. Paul says God forbid that the Lord has cast away his people, for he also is an Israelite, of the seed of Abraham, of the tribe of Benjamin. And this truth of election is also reiterated clearly in the verses that follow.
Rom 11:2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,
Note that his statement is accompanied by a qualifying clause. The stipulation of those he has not cast off is, ‘His people which He foreknew.’ These are the people whom God has not cast away. Not the whole nation of Israel, but the people of Israel He foreknew. These people we know are the remnant Chosen by Grace, and predestinated unto salvation. These phrases like “He foreknew,” and “His People,” are not used carelessly, they are divinely inspired to illustrate that God’s people are those whom He elected before the foundation of the world. Clearly not an elect nation Israel, but an elect people of Israel.
Matthew 1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for He shall Save His people from their sins.
Romans 8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
These are those who Romans 11:2 says are ‘His people’ which He ‘foreknew.’ And them that He foreknew he also predestinated to be conformed to the image of Christ. By any man’s definition that excludes the whole nation of Israel, as many were unsaved and came under the wrath of God. And so as Paul writes, ‘No, God has not cast away his people He foreknew.’ On the contrary, His people were saved by Christ’s work on the cross, and they are the election of Israel. Theologians today make the mistake of treating all the nation of Israel as ‘His People’ eternally, when they were His people corporately or covenantally, but not eternally. This can easily be proven as we read that many died in the wilderness because of unbelief, or as Jesus Himself told the members of the congregation of Israel that they would not escape the damnation of hell. If they were all eternally His people as a nation, they would not have died in unbelief, they would have been saved. i.e., they were covenantally His people, and that is how/why they could be branches broken off from that covenant with Israel. When God went to the cross, He went there to save the people whom He foreknew, those who were eternally His people, elect from the foundation of the world (Matthew 1:21). And unless Christ died in vain for some of them, then the people He came to save cannot biblically or logically mean the whole nation of Israel. No outward calling or covenant is of itself effectual without the faith of Christ in the inward everlasting covenant.
If Israel’s rejection of the gospel was both consistent with God’s eternal plan, and Israel’s own choosing (Romans 9), then of necessity this means that God never intended for all the nation of Israel to be saved. For they lie in unbelief. His plan all along was for a remnant according to the election of Grace. Israel was restored in the New Covenant body of Christ. It is not, and indeed can never be restored in Old Covenant “types and shadows” represented by Temple buildings, which is passed away. There is no possibility of a restoration of an Old Covenant style Kingdom of Israel. Christ has confirmed a New Covenant with Israel, and thus the Old has passed away (Hebrews 8:13). And if this is the New Covenant Church, then the New Covenant has come, not will come. And the promise of the New Covenant to replace the Old has been kept.
The overview of verse two is that we are being instructed that God has not cast away his people that he foreknew. And to illustrate this, we are pointed to the scriptures where Paul under inspiration of God makes the analogy between what has occurred in Israel, and what happened in the days of Elijah. God is saying, remember what the Holy scriptures declared of Elijah, and how he made intercession to God and pleaded with the Lord about the children of Israel. And what he said is declared in the next verse:
Rom 11:3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
In other words, Elijah in his finite mind didn’t understand the big picture. All he could see was that in his knowledge, all the prophets were killed and evil had destroyed all the altars of God. He had thought that there were no believers left in Israel but himself, and these wicked men were out seeking to kill him also. In his thinking, he was the last true believer, and the killing of him would mean there would be no men of God left. His thinking must have been, and then what of the promises God had made concerning Israel? We can readily understand his distress. But like so many theologians in our day, he could not look at the big picture, and so he came to erroneous conclusions based on his erroneous ‘assumptions.’ Was God out to destroy all of Israel, or was Elijah’s understanding of who was Israel, flawed? Indeed, even though Elijah didn’t understand, God had more knowledge than Elijah did of who the true Israelites were and how they were reserved or preserved unto Him.
The overview of verse three is that it is an illustration of the error of Elijah in thinking that the evil people had killed all God’s prophets, and digged down all His altars, and that he alone was left. Elijah was wrong. God had a plan, and just as today that plan is often a mystery to his people. Nevertheless, the promise to the fathers stood sure, even though Elijah didn’t understand how His promises could possibly come to fruition given his circumstances.
Rom 11:4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.
We see Elijah didn’t possess the information to understand what was really going on, and so what he had surmised was based upon his suppositions. Thus his conclusions were in error. God answered him and told him not only did the Lord reserve a remnant as His people, but that He had seven thousand of them. Seven times one thousand who had not bowed to worship Satan. Note also that it is God who reserved these men unto Himself. He made sure He had set-aside for Himself “a people,” no matter what Satan and his minions had done to the nation. God wasn’t interested in saving the whole nation, nor did Elijah understand the truth of all this. But there was no possibility that these worshipers at the image of Baal could have thwarted God’s plan of salvation for His people Israel, which He had reserved. For God would never abrogate His promise to Israel. Not to a whole physical nation, but to have a chosen people. So had He cast off His people Israel? Quite obviously not, the promise of Israel always being before Him was not made to the majority, but to the seven thousand who were ‘truly’ Israel. The people He reserved or predetermined would be brought unto Himself.
We cannot miss the point here, which is that Israel was in apostasy, and God had no intention of saving the whole nation, and yet God remains faithful to the believing remnant. Because they, and not the whole nation, were the true Israel of God. And this unmistakable, undeniable analogy by God that there was still a remnant Israel even though Elijah didn’t understand this, is equated by Paul, under inspiration of God, to Israel’s then present condition. And though it may be small, the part that is the election is the Israel of the promise. The number seven thousand ‘signifies’ completeness or totality. In these verses God is using Elijah as an example of what is taking place with Israel in Paul’s day. Just as Elijah was looking for a great salvation and was disappointed with what He saw in his day as the destruction of Israel, so Paul is saying “likewise,” the destruction and salvation of Israel isn’t as the Jews thought, but as God provides.
The overview of verse four is that it is showing that Elijah did not understand that God’s plan called for a “remnant” chosen and reserved unto God by Grace. They were not called by Elijah’s understanding, but by God’s. They were not called in great numbers, but by God’s Sovereign right to choose how many, and whomever He wanted. As indeed God boldly signifies in the following verses:
Rom 11:5 Even so then at this present time also there is a Remnant according to the election of grace.
[houto oun] or ‘in this way, accordingly’ at the present time also there is a remnant. By Paul (under inspiration of God) saying, “So then also at this time,” he is applying the example of Elijah to Israel in his own time. That is not man’s words, it is the divinely inspired Word of God equating that remnant being saved in Elijah’s day, with Israel’s then present situation. That’s God saying that Israel ‘in part’ (the remnant) are reserved unto Him an elect or Chosen people, in the same way as in Elijah’s day. This part, this remnant, is not the whole nation of Israel, nor was that the promise, and that is why His promises are not annulled. Only those of Israel who are conformed to the image of Christ are those ‘counted’ the Israel of promise (Romans 9:8, Galatians 4:28). And it’s important to keep in mind that Paul is saying these things to address the objection of “God casting off His people.” i.e., He is again saying no, for Israel of the promise is a remnant people just as it was in Elijah’s day. This is all in total agreement with what we read in chapter nine that, ‘they are not all Israel, which are of Israel.’ In other words, not all the nation Israel were the true Israel to whom the promises pertained, only this election was. When Paul says, ‘even so at this present time,’ he is addressing the fulfillment of the promise to Israel of an election of Grace.
So while many Theologians are waiting for the Salvation of a nation, they are making the same faulty assumptions, and thus coming to the same faulty conclusions that Elijah did. And these people will never come to a harmony of scripture so long as their hermeneutical system includes ignoring the well established meaning of words, fulfilled prophecy, and most of all the clear content and context of the scriptures themselves. God has not cast off His people now anymore than He had in Elijah’s day. Some may protest, “How then were the branches cast off?” But it’s simple logic and biblical harmony, for the branches cast off from the tree were not the People of Israel whom God foreknew, and to whom the promise was made. They were not “His People” for whom Christ came to save, but the corporate Israel outside the Israel of God. On the other hand, Paul was one of the elect Israelites fulfilling prophecy of their deliverance, and redemption.
Acts 22:3-4 I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. And I persecuted this way unto the death, binding and delivering into prisons both men and women.
Paul persecuted the Church as an enemy of God, but he was one of the elect of Israel for whom Christ came to save, and so God converted him. The election is a remnant chosen people, not a nation. When God says, “Even so then at this present time also there is a remnant according to the Election of Grace,” He has defined Israel of promise not as the whole nation (as many today do), but as an elect remnant. The Israel blinded was Covenant Israel, not eternally elect Israel. They attempted to gain salvation by the works of the law, and it cannot be obtained that way. To this day they continue in that “salvation by keeping the law,” error. They never understood either Grace, the prophesied deliverance by the Lamb of God, or real election. The corporate nation was merely a [skia] or shadow of a Spiritual Israel that is eternally secure.
The overview of verse five is that, as in the days of Elijah, God’s people were not a whole nation, but a remnant. And even so at the time of Paul’s writing, there was likewise a remnant according to the election of grace. And this was the Israel of God whom He foreknew, and for whom Christ died.
Rom 11:6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.
The Israel of God will be delivered by Grace, which means God’s unmerited favor, which is not by heritage or any other merit. God is no respecter of persons. He will have mercy on whosoever He will have mercy, and He will have compassion on whosoever He will have compassion on. It is not based on where one lives, his good works, what nationality he is, his bloodline, or his religious tradition. He will save whomever He wants according to His own purposes. Their national origin or their tribe doesn’t give them favor with God, only being in Christ, the Son of the right hand, can do that. And the verse above illustrates this. Grace defined is the exact opposite of works. So if salvation is by Grace, it cannot ever be by our own works. Grace is Christ doing all the work while man contributes nothing by his own efforts. Else it is not a gospel of Grace, but one of works.
2nd Timothy 1:9 Who hath Saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
These are those predestinated and reserved, and these are the Lord’s people for whom Christ came to save. They are the election who are the particular individuals foreknown and chosen of God. For salvation has always been a personal relationship with God, not a national relationship. National Israel had a corporate covenanted relationship, which is totally different. Israel being blinded wherein many died (and are dying) in their sins is living proof that this Old Testament covenanted relationship did not equate to national deliverance or salvation. Sadly, many theologians today give lip service to understanding this truth, but in practice show themselves oblivious to it. Has God for over 2000 years been condemning millions of Jewish people to damnation in their blatant unbelief, only to save a relatively small number in the last days? Is this man’s idea of God’s love for Israel the nation? It doesn’t even make sense logically, much less biblically. For when we consider all these things God said, we are struck with the truth that Israel has been saved all through the New Testament period, both physical and Spiritual. The Holy Temple of God has been in construction all through the New Testament period, as we are living stones in that construction. And the elect are beloved of God now. Not in a physical nation in the middle east, but in a Holy nation of people whose citizenship is from above.
The overview of verse six is that we all stand by Grace not Race. And if by grace, then it is no more of works. Otherwise grace is not grace. But if it be of works, then it is not grace. Otherwise work is not work. We all stand because God upholds us, not because of our own efforts. The election of Israel stand by Grace, and the rest of Israel lie in darkness because of unbelief. And verse seven sheds more light on this very truth:
Rom 11:7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.
Here again in harmony with the rest of the chapter, God affirms that the main body of the nation of Israel did not obtain what they sought after, because they sought it by their works of righteousness. Israel of the flesh sought salvation on their own terms, and by works of righteousness, and they labored in vain to seek salvation that way. They erred in seeking their Messiah by the works of the law, not understanding that man cannot become right with God by the law. Their own works of the law could not bring them near to God, and that is the knowledge that Israel lacked because of their unbelief. This is what we also read in Romans chapter ten.
Romans 10:1-4 Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth.
And the nation Israel to this day goes about trying to establish their own righteousness by obedience to the law, not having knowledge that it is only through the righteousness of Christ that man can come near to God. For by the law shall no flesh be justified (Romans 3:20, Galatians 2:16), thus national Israel in rejecting Christ, have not obtained their Saviour whom they sought after. The elect remnant has attained it because they seek righteousness and life by the “faith of Christ.” Paul illustrates, “the rest are blinded.” God is contrasting national Israel with the elect Israel. In other words, the nation Israel who did not obtain the promises, versus the chosen of Israel who did. Declaring that it is only the chosen who have obtained it destroys forever the teaching of those theologians who claim that the whole nation of Israel were the election spoken of as attaining God’s promises. The Israel that hath obtained it is the remnant, just as the preceding verses illustrated with the analogy of Elijah. So what plausible, scriptural argument could anyone possibly give to make this statement untrue? Paul is telling us that the election of Israel have obtained the promise of deliverance, and the rest of Israel were blinded.
The overview of verse seven is that the election has obtained the promise, and the rest were blinded by the just judgment of God. For they sought justification and righteousness by the works of the law. And if by works, it is no more Grace. Thus they sought or looked for the promises of God to Israel of a Messiah, but found it not. They have, as a nation, failed to obtain God’s favor, but as a remnant people, they have obtained it.
Rom 11:8 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.
In verse eight we read the reiteration that what has happened with Israel not obtaining that which they sought after, is not something which was unforeseen, but this obstinacy and judgment was prophesied in the scriptures long before.
Isaiah 29:10 For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.
Isaiah 6:9-10 And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
As we read in Romans chapter 10, they being ignorant of God’s righteousness, went about to establish their own righteousness. Their eyes being shut is a synonym for them being blinded or being made unable to see. This is God’s judgment in the blindness that has happened to Israel. It was a fulfillment of what was written before in Isaiah. Judgment upon national Israel for her wickedness, and yet compassion upon a remnant, the election of Israel who found mercy in the Grace of God.
Matthew 13:13-16 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear.
These disciples were the Israel that could see. Those who see are His people, those who are reserved unto Him, those are those foreknown of Him, those who are the election of Israel. They can see because God gave them spiritual eyes to see, while national Israel is blinded. To one Israel the Word of God is as cool living waters to the soul that it will never thirst again, and to the other Israel the Word of God is as a two edged sword that will cut both coming and going.
The overview of verse eight is that God assures us that the prophesy that was written of old, was concerning Israel’s judgment. And it is fulfilled just as the prophet declared, evidenced by Israel’s blindness. God says, “as it is to this very day,” lest any one should object claiming that this prophecy had already been fulfilled. It is made definite that this spoke of the nation Israel at that present time. And in that regard he also declares how there is harmony and agreement throughout scripture as David spoke of this same judgment upon the nation of Israel.
Rom 11:9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
Again, this verse is reiterating that the judgment upon Israel is that which was prophesied before. This verse in Romans is taken from the Messianic Psalms of David, which foreshadowed Israel’s rejection of Christ.
Psalms 69:21-22 They gave me also gall for my meat; and in my thirst they gave me vinegar to drink. Let their table become a snare before them: and that which should have been for their welfare, let it become a trap.
Their table, and that which should have been for their welfare, is Christ. He is now become Israel’s stumbling stone, a trap instead of the table full of that which is the bread and waters of life. This is symbolism that illustrates the taking away of the table of bounty from Israel.
John 6:51-52 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?
John 6:66-67 From that time many of his disciples went back, and walked no more with him. Then said Jesus unto the twelve, Will ye also go away?
This is the table that God prepared for them for their welfare or good, and from which they turned their backs and rejected. Therefore is the Kingdom of God taken from Israel as judgment, and that which was for their good, has become their judgment, just as David prophesied.
Matthew 21:42-44 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
Given to a Holy nation made kings and priests unto their God. It is not an earthly kingdom, but the kingdom of God on earth. One where their citizenship is truly in heaven. This is the nation that will bring forth fruit. Christ, who was for their good, has become a judgment to them. Instead of their foundation in the Temple building, Christ has become their stone of stumbling.
The overview of verse nine is that the Messianic Psalm, “As David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence (payback) to them,” is fulfilled in Israel’s judgment. The Kingdom is taken from them and given to the Gentiles who will bring forth fruit. For bread Israel is given famine that their table has become empty. The Word of God is not that which the bread of life to them because their ears are made dull of hearing, and their eyes have been blinded to the truth.
Copyright 2001 Tony Warren
For other studies free for the Receiving, Visit our web Site
The Mountain Retreat! http://www.mountainretreatorg.net
