By Tony Warren
Rom 11:19 Thou wilt say then, The branches were broken off, that I might be grafted in.
I’m sure we’ve all probably heard some professing Christians who carry great animosity towards the Jewish people, speak as if the Gentiles are the favored ones. The fact is, it is only in Christ that anyone (Jew or Gentile) is the favored ones, but some people in their high-mindedness are altogether wrong in condemning the Jews thinking that because they have a greater understanding of the promises of Israel, it makes them better. The Jews were broken off that the Gentile nations might also be grafted in, but it was because of their unbelief, and because God wanted to welcome people of all nations into the Kingdom. It was not because Gentiles were any better people. Paul understood this marvelous truth, even as he called himself “the least,” knowing that it was only by Grace he was the chosen servant of God to the Gentiles.
Ephesians 3:6-8 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
Gentiles are now inheritors ‘with’ the Jews, and of the same body as the Jews. They are partakers of the same promised land of inheritance to the Jews. There is no difference.
The overview of verse nineteen is that God is condemning pride and vanity in saying that the Jewish branches were broken off that the Gentiles might be put in their place. Unless we understand “exactly” what that means, and why that was. The objection might be, surely the branches were not broken off in order that others might be grafted in? And God answers this objection in the next verse. Clearly, this is not the reason they were rejected, it was due to the sin of their unbelief.
Rom 11:20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
God says Well, or Good! In other words, it is true or well spoken that the Jews were broken off that we might be grafted in, but this was not because of our good, but because it was God’s will that Grace to the Gentiles be worked out in their unbelief. In no way are we to think that it was because Gentiles were more righteous or accepting in some way. The perfect example of this Grace towards the Elect is when Israel went into the land of Canaan. What did God say to Israel concerning their right to boast in their own righteousness over these people?
Deuteronomy 9:4-5 Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee. Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that he may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob.
God told Israel, it was not because you were righteous that the Canaanites were cast out of the land, but because of the wickedness of those in the land. The ‘exact’ same principle applies here. It is not for the righteousness of the Gentiles that God cast off Israel and grafted them in, it is because of unbelief that the Jewish people were broken off, and the Gentiles stand only by the ‘faith of Christ.’ Therefore, we are not to be highminded, but understand (as did Paul) that our works are because Christ works within us to will and to do. We therefore humbly seek to be Holy in Christ with reverential fear, knowledge that we stand because of Him alone. The work of faith is His work, not our own.
1st Peter 1:16-17 Because it is written, Be ye holy; for I am holy. And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear:
God is no respecter of persons, and when our works are judged, they are ‘perfect’ because they were made perfect by the Work of Christ. We are holy only because He is Holy and we have good works only because of Christ’s work.
The overview of verse twenty is that we are made aware that the Jews were not broken off because God thought Gentiles were better, they were broken off from the Covenant with Israel because of their unbelief. And we stand by faith alone, and that not of ourselves it is a gift of God. We learn from God that we should be humble and retain the fear of God that all Godly men possess. We are therefore commanded not be highminded, but fear. Human beings are naturally proud and vain. So we should be aware of our own failings that we seek to understand we have nothing but what God has given us. Because we are apt to magnify ourselves, or to boast “as if” we obtained by our own hands. Unfortunately, many professed Christians look down their noses upon the Jews, just as the Jews looked down their noses upon the Gentiles. Let us in humility understand the true nature of our redemption, and the fruitful source of our good works. For if we gain that knowledge, then who can honestly boast against anyone?
Rom 11:21 For if God spared not the natural branches, take heed lest he also spare not thee.
God speaks of the Jewish people as the natural branches, or those chosen “first” to receive the blessings. And if God did not hold back from judging the Old Covenant congregation of Jews who were blessed of Him and yet fell away, assuredly He will not hold back from judging the New Covenant congregation of Gentiles in the same circumstances. For we likewise can be cut off. This tree represents all those professing Christ and thus coming under the corporate Covenant with Israel. Which doesn’t mean that they are all saved anymore than it meant all the Old Covenant branches represented children of Israel who were all saved. These chapters cannot be studied haphazardly or sloppily, they must be carefully examined that they agree harmoniously. Because in order to understand what Romans chapter 11 is saying, we must know exactly what this Olive tree represents, it’s Root, it’s branches, God’s breaking them off, and His warning that the Gentiles can also be broken off. And it all must be totally consistent and in complete harmony with ‘the whole’ of scripture.
The New Covenant Church branches can fall, just as the Old Covenant Church (branches) could. And yet the Olive tree remained because it represents Israel’s external Covenant relationship. This external Church relationship is illustrated throughout the New Testament, and in many diverse ways. Indeed, there is the prophecy of a falling away of the Church recorded in 2nd Thessalonians chapter two. The [apostasia] or separating from God by those of the congregation illustrates that branches still can be broken off, just as God says in Romans chapter 11. The corporate Covenant congregation has not changed. This Olive tree imagery depicting external Covenant Israel, gives us a picture of the corporate Congregation both before the cross, and after the branches were broken off and Gentile branches grafted in. God is demonstrating in these passages that not all those in the Church are truly saved, and that He can, and will, bring His wrath down upon them if they are not obedient. This same warning to the Church is given to the New Covenant Church of Ephesus.
Revelation 2:1-5 Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.
Very “clearly” God has an external covenant relationship with the Church, and He warns those within that Church that they can fall and be judged of Him. This Church obviously doesn’t have all within it saved, and is the corporate congregation symbolized by the Olive tree that can have branches broken off.
The overview of verse twenty-one is that God is warning the Gentiles of the dangers of pride and of having a haughty spirit. For God is quite ready to break off the ingrafted branches, as He was to break off those branches that were natural or that were there since the promises were made to the parent stock. If God spared not the natural branches, we should take heed lest He also not spare us. The situation of the Gentiles is not different from the situation of the Jews.
Romans 2:10-11 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God.
God is no respecter of persons as to give the Gentiles any security over and above that given to the Jews. We are all saved by Grace, and we all stand by faith. Thus this warning that, “if God spared not the natural branches, take heed lest he also spare not thee.” We are being warned against a self-righteous nature in our relationship to the Covenant with Israel, that we have been ingrafted into.
Rom 11:22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
Some people ‘choose’ to see only the goodness, or what they call, the “love” of God, and they totally ignore His righteous judgment. They come up with all sorts of intricate schemes and systems to twist scripture so that His judgments are no more than insignificant aberrations. These schemes are most often illustrated in doctrines like free will, Christian liberty, annihilationism, and an aversion to faithfully following the laws of God (which they erroneously label legalism). They make God in the image the want Him to be, by taking away from Him His attribute of justice and judgment. But scripture tells us that not only is there the mercy or goodness of God, but there is also the judgment or severity of God. And His severity or ‘non-flexibility’ in judgment upon those who do not believe is as sure as His goodness is to those who do. The Jewish people of Israel who rejected Christ in unbelief were broken off from the Covenant with Israel, and they felt the severity of God. But because of this, the Gentiles feel the goodness [chrestotes] of God.
Ephesians 2:6-7 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
It is by Grace in God’s benevolence that we are Covenanted. And that Greek word translated kindness is [chrestotes], the same word translated goodness in Romans. Christ, by His death and resurrection, raised us up with Him to sit in heavenly places in the Kingdom. This is the goodness of God that is contrasted with His severity.
God says we should behold the goodness and severity of God and recognize that all those who professed Him as their father, were not truly His children. Not that it is declaring that our salvation is dependent upon our keeping the law. Christians do not merit the favor of God by our own ability to continue in His goodness, but it is illustrating our faith and good works are an evidence of salvation. Our obedience is an indispensable part of God’s working in us to will and do. i.e., faith without works is dead (James 2:18-20).
The overview of verse twenty-two is that God is illustrating that He is a God of Love and Kindness or goodness, but He is also a God of severity or rigorous uncompromising judgment. All those in the Olive tree claimed to be Children of God. But upon them that were broken off, there fell upon them God’s severity. While toward those who were not broken off and those Gentiles grafted in, there was goodness or kindness. And carefully note the caveat, “if” we continue in his goodness. In other words, if we endure in Christ. Otherwise, the warning is that we shalt be cut off just as those branches of Israel were broken off. So again we understand the reproof that God is no respecter of persons and we are not any better than the Jewish people are. Thus we should look on all his attributes, both of judgment and of mercy, and we should obtain from them the lessons to promote a steadfastness and obedience to the gospel. Otherwise, God is clear that these new Covenant branches also shall be cut off.
Rom 11:23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
Likewise, if people of Jewish origin do not remain in their unbelief, but turn to the Lord Jesus Christ as their Saviour, they will be grafted back into this Covenant Israel.
1st Corinthians 12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
Jews have not been excluded from the New Covenant Olive tree. Like any other people, if they turn from their doctrines and be baptized into Christ, they will be allowed back into the Covenant tree as any other nation or people. For example, when a Jewish person today comes to know the lord, in the vernacular of this imagery, he is grafted back into the Olive tree. And this is what Paul talked about when saying he magnified his office if by any means he may provoke to emulation them that are his flesh (Jews), and might save “some” of them. For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead.
Luke 15:24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
Clearly, if Jewish people do not continue in their obstinacy and hatred of Christ, they can and are ingrafted into the Olive tree. Because it wasn’t their heritage, it was their unbelief that was the reason for their judgment. Thus, if a Jew’s unbelief is replaced by belief, God is able to restore him in the covenant with Israel.
The overview of verse twenty-three is that we are not to think that the Jew now cannot be Saved, or cannot be grafted back into the tree. For God welcomes the lost sheep back into the fold. God is able to graft them in again. and indeed, a remnant is being grafted back in whenever a Jewish person is converted. And in this Paul is declaring again what he has said throughout this chapter. Namely, that God has not bound himself to completely reject or exclude those who are natural Jews. As He said, he himself is an Israelite not rejected. So in this we see as Paul concluded, that God has not cast away his people, He (as in the days of Elijah) has reserved a remnant. The election has obtained the promises, and the rest are blinded.
Rom 11:24 For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree?
Here God is illustrating how we (Gentiles) were aliens or foreigners from Israel, who didn’t know of the true God or have the blessings afforded the children of Israel. We weren’t raised up under the law of Moses or privileged to the Lord’s Covenant with Israel, we were adversarial to God’s laws and precepts. We were as a wild or confused tree instead of a tree under guidance of God. And yet God made a way to graft us (contrary to our wild nature), into the Covenant with Israel. We weren’t the Children of God, but because of the kindness and mercy of God, we have been made sons of God.
Matthew 15:24-27 But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.
The Gentiles were as the heathen dogs that ate the crumbs that fell from their master’s table, and yet God in his sovereign mercy, saw fit to make of two, one family. And now these are all fellow heirs, brothers and sisters in one family in Christ. Not second class citizens as the idea of some is, but fellow citizens in the commonwealth of Israel.
The analogy is made of an Olive tree versus a wild olive tree. Picture a wild Olive tree growing in the world, without care, without anyone to water it on days when there is heat, or to cultivate it when needed. Now picture an Olive tree that is cared for, watered regularly, and cultivated. This Olive tree will be very fruitful. In this way, God had cared for Israel, watering and cultivating her. She was the favored planting of the Lord. Shall we then boast against the natural branches because of God’s benevolence towards us? That would be foolish, because we were cut out of the olive tree which is wild by nature, and were grafted contrary to our natural hostile unfruitful relationship to God, into the family of God. So the conclusion is, how much more should we think that God can graft the natural or original branches into their own natural tree, if we should fall into unbelief as they did? Again, God is reiterating that Jews can and are grafted back in, if they do not remain in unbelief.
The overview of verse twenty-four is the illustration that we must be humble and realize that it is because of God alone that we are grafted in, and not because of anything of ourselves. Likewise, the Jews can, are being grafted back in if they do not remain in unbelief. They were cast out as a nation representing the Kingdom, but not as a people. The judgment was on the nation Israel that the riches of the rest of the world could come in along with the election. In other words, as was declared earlier (verse 12), “Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness?” It is an exhortation that the Gentiles not be conceited, for this same vanity caused the Jews to be broken off in their unbelief. And by it, the riches of salvation were spread to the Gentile world. If not, and if they remained without diminishing, the Gentiles would have remained in spiritual poverty. That was not God’s plan.
Rom 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.
This has become one of the most controversial verses of scriptures, which many theologians either misunderstand, misinterpret, or simply choose to believe that it declares something that it simply does not declare.
Israel, in part, is blinded. The question is, what Israel is this? Well, we have to remember that Paul is talking to the Romans (Gentiles), saying that they have no reason to boast, and declaring that part of Israel (the election) obtained the promises, and the rest were blinded. So clearly we see that the Israel in part that were blinded, are the majority of Israel. And just as clearly we see that there is an Israel that obtained the promises, which God calls the election, or the Chosen. Both God calls Israel. One may ask, how can that be? It can be because they all were collectively the olive tree Israel, or corporate covenant Israel. For the Jewish people in part who rejected Christ, judgment has come upon them for the hardness of their heart, as they are pictured as branches broken off or blinded. That is the reason that Paul was sorrowful when he was explaining that, “all are not Israel who are of Israel.” And note he is also referencing two Israelis’ there. He spoke in Romans 9:6 of Israel, the corporate entity. And He spoke of the Israel within “that” Israel, which he declares is the only “real” Israel of God. By saying they are “not” all Israel, which are of Israel, God makes it perfectly clear that there are two Israelis. And only one of them is the Israel of God. The one who “are” the Israel of God is the remnant within that Israel that are not blinded. They are the election which have obtained the promises.
The meat of the controversy comes in the phrase, “Blindness in part has happened unto Israel till the fullness of the Gentiles be come in.” Many people are confused as to what this declaration really means? But it is simply building upon what Paul has just stated. He said he doesn’t want them to be ignorant of “the mystery” which is that the Gentiles are to be part of this very same “One Body,” which is Covenant Israel. He has spoken of the revelation of the mystery that has always been God’s plan. Jew and Gentile alike as one people together as one family of God.
Ephesians 1:9-10 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in Himself: That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
In the fullness of time, it was revealed that the Gentiles would also be a part of Covenant Israel. That is the mystery kept secret from the foundation of the world, but is now revealed. Salvation to the Jew first, and then salvation to the Gentiles. There is no special dispensation of time for a third salvation for Jewish people after the Gentiles. It is the Jew first, and then the Gentiles. Thus all have the same opportunity to be Children of God. God has revealed the mystery that has been hid from other ages, and Paul doesn’t want the Romans to be ignorant or unknowledgeable about this mystery. Gentiles are the fellow heirs with the Jews, not a body apart from the Jews. This is the same mystery Paul wrote to the Ephesians about:
Ephesians 3:3-6 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel:
Not a different body, not a different family, not a different congregation, nor a separate inheritance apart from the Jews, but the Gentiles are fellow heirs of the same body, and partakers of the “same” promises to their fathers, and enjoying the same fatness of the Covenant Olive tree. They are being grafted into this same Covenant Israel. History shows Salvation went to the Jews first, but because of unbelief, the Jew is blinded. And that blindness will last until the Gentiles coming in to their full state. i.e., there are no more Gentiles coming in after their “fullness,” and this rules out any alleged program of evangelization of the Gentiles by the Jews after their blindness is supposed to be lifted. their corporate blindness will remain until there is not one other Gentile left to be saved. Until the fullness of the Gentiles have come in. This does not mean that there would be a conversion of the majority of the Jewish nation sometime after this fullness of the Gentile, rather it illustrates their blindness or hardness of heart would last until no more Gentiles are being saved.
The overview of verse twenty-five is that God doesn’t want us to be ignorant of this mystery concerning the Gentiles that they would have a high opinion of themselves because they were grafted in, and the majority of the Jews were cut off from the tree because of unbelief. Because in man’s ignorance, he will often become wise in his own conceits and formulate doctrines which are biased and contrary to what God’s Word declares about there being no distinction between Jewish children of covenant Israel and Gentile children of covenant Israel (Romans 16:25; Colossians 1:26-27; 1st Corinthians 15:51; Mark 4:11; Ephesians 1:9, 3:3). They are one tree and one body, and no ignorance can change that truth that was once kept a mystery before. They are not better just because (except for the election) a spiritual blindness has come upon the Jewish nation. We are told that this blindness will last until the totality or fullness of the Gentiles have come into Covenant Israel, symbolized by this tree. It will last until there is not another Gentile branch to be grafted in. Those who look for Israel to bear fruit in the future concerning Christ are looking in vain (Matthew 21:9).
Rom 11:26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
This blindness in part, or harness of Israel’s heart will continue throughout the New Covenant period until the fullness of the Gentiles are come in. And we read here, “..and so (in this way) all Israel shall be saved as it is written,” by the Deliverer out of Zion that shall turn away ungodliness from them.
Some Theologians attempt to rewrite verse 26 to make it read, “after all the Gentiles come in, Then all the nation of Israel is going to be Saved.” But even on the face of it, that makes absolutely no sense. All Israel will never be saved, if that ‘all’ means the literal nation as some have alleged. That is totally against everything scripture declares. There is only going to be a remnant of Jacob saved, as has already been stated in the scriptures. It doesn’t say most of Israel, it doesn’t say the majority of Israel, it says “so all Israel shall be saved.”
The second point is that some theologians who realize that it certainly cannot really mean all and be referring literally to the nation Israel, claim that it doesn’t really mean literally “all Israel shall be Saved.” And these are inevitably those who insist that they take the scriptures very literally. They interpret this to only mean that most of the nation Israel shall be saved. Curiously, they want this literally to refer to the nation Israel, but they don’t want it literally mean all Israel. Moreover, this only drives them deeper into confusion and rationalization, because it clearly says when the fullness of the Gentiles have come in, so all Israel shall be saved. If that all means just a remnant, then what is the need for this future salvation program? For Paul has stated earlier in this chapter that a remnant of Jews are even now coming in. And if the ‘all’ here does not mean a remnant, but the whole nation, then it is a deviation from the immutability of God in what He has said, and what has always been. It’s an aberration, since the whole nation of Israel has never been saved. The scriptures are not subject to arbitrary or capricious private interpretations. While it is very true that the word “all” is often qualified in scripture to mean “many,” there is nothing in the context of this chapter or verse to validate the view that it refers to most of the physical nation of Israel. For Gentiles are not grafted into a physical or literal middle eastern nation of Israel. They are grafted into the Covenant with Israel and remain in their own nations.
The third point is, though many Theologians often take license to declare that it says “and then” all Israel “will” be saved, it doesn’t really say that at all. Speaking of Israel it says part of it is blinded until the fullness of Gentiles come in (to Israel), and so all Israel shall be Saved. This is another very important distinction that is often merely glossed over by those who do not want to accept what is written here. In other words, the context of these scriptures show it is saying that this is how all Israel shall be saved. It will be by some Jewish branches being broken off, and some Gentile grafted being ingrafted in. And when the fullness of these Gentiles are come in, “so” all Israel shall be saved. The all Israel is all of these who finally end up in this Covenant tree, Israel. The Jew first, and then the Gentiles, both in one tree, and both of that very same body.
If God had wanted to use the word ‘then’ (meaning afterward) there, He would most certainly have inspired it to be used there. There is a perfectly good Greek word that is translated ‘then’ [epeita], but God does not inspire that word to be used here. The word here is the Greek word [houtos], an adverb, meaning ‘the manner’ in which they shall be saved. By all means, get a Greek lexicon and check this out yourself. So means “thusly” or “in this manner/fashion/wise.” This word does not illustrate a future tense time frame at all, it is simply showing the manner in which Israel is saved. This word [houtos] doesn’t mean ‘then’ and is never translated then. And so it is obviously incorrect to read this verse ‘as if’ it means then, or ‘as if’ it means after the Gentiles come in. Here are just a few examples of this word’s use to demonstrate it’s unambiguous meaning.
Romans 9:20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
Hebrews 6:9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
Hebrews 10:33 Partly, whilst ye were made a gazing stock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.
Those words translated “thus” and “so” is this exact same Greek word [houtos] and means, ‘in this fashion,’ or ‘in this way.’ It is tortuous of scripture to claim in Romans chapter 11 the word translated So, means then, or that it means after the Gentiles come in, all Israel will be saved. It means exactly what it says there. When the fullness of Gentiles be come in, so (or thusly) shall all Israel will be Saved. i.e., in this way or manner shall all Israel be saved. Not ‘then’ Israel shall be saved, as a legion of theologians might have you believe. That indeed would be Biblically backward, as God says the Jew first, and also (additionally) the Gentiles. God doesn’t say, “the Jew first, the Gentile, and then the Jew again! And the phrase following His statement of Romans 11, confirms these truths. God added:
“..as it is written,” the Deliverer shall come out of Sion. It would then be incumbent upon any Christian practicing sound hermeneutics to search out just where is it written that the Deliverer shall come out of Zion, and therein discover just what this is referring to. When we do this, we learn that it is the prophecy of Christ’s first advent, not a second. It’s not of a future event saying the Deliverer shall out of Zion (future), it’s declaring, “As it was written” the deliver shall come out of Zion. A big difference there. In other words, it’s directing us to scripture where it is written that the deliverer shall come out of Zion. It’s not making another separate prophecy, rather it’s pointing to (referencing) one already made. The salvation of Israel was prophesied to come by the Deliverer Christ, who came out of Zion. And thusly, or this is how all Israel shall be saved. By Him reconciling all nations into one body, the Jew first, and then the Gentiles. That is how all ungodliness would be taken away from Jacob. Even as was illustrated in the first chapter of this book.
Romans 1:16-18 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
But when people start adding their own personal opinions and private interpretations, and extra words implying a future coming of some deliverer to Israel (as if that were possible), they distort what God really says, and it changes the whole prophecy ‘as if’ Christ didn’t already redeem Israel, take away all ungodliness from Jacob, and was the Deliverer out of Zion. Are we to seriously think that the Deliverer Christ is coming again out of Zion to go to the cross a second time to deliver Israel? No, we all know that this would be confusion. Yet that is what people imply the verse means when they read it with their preconceived notions of a future redemption of Jacob. The truth is, there is no future coming of Christ out of Zion to deliver Israel. Christ ‘already’ came out of Zion to deliver Israel, and He did! When scripture says, “..As it is written, there shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob; for this is My Covenant unto them, when I shall take away their sins,” this should convince “any” faithful Bible student that this is referring to the time of the cross, and not a future event. It’s not rocket science, we simply ask ourselves, “when was Christ’s New Covenant or Testament fulfilled, and when did the Deliverer come out of Zion, and when did He turn ungodliness away from Jacob, taking away all their sins?” There is no room for supposition, speculation and private interpretations, the only honest answer to this question is that it occurred at the time of the death and resurrection of Christ. Or do these theologians think Christ’s death was insufficient and He is coming back for another try to saving Israel, bring peace and righteousness, and take away ungodliness from Jacob? These are all things that the scriptures tell us He has already done for Israel, “as it was written.” This whole idea of a future restoration of national Israel, once examined, is without any firm foundation. It’s built upon a footing of sand, and any house built upon it will certainly not stand. We compare scripture with scripture to come to the truth of every doctrine. And doing so we see where it is written in Isaiah chapter 59. Read Isaiah chapter 59:16-21 and as it goes on into the next chapter 60 where it talks about the light to the Gentiles. How can anyone think this is not referring to the first advent of Christ? This is what Romans 11 was referring to saying, “as it was written.” And there is no question but that it was fulfilled at the time of Christ’s first advent. Sin was taken away once, transgression was taken out of Jacob once by Christ shedding His blood, and the Deliverer came out of Zion to do this once, as it was written.
Isaiah 59:20-21 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. As for me, this is my covenant with them, saith the LORD…
Christ took away sin by His death and resurrection in the New Covenant. And that is what Isaiah had written about.
Romans 11:26 …as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins.
There is no question about it that Romans is referencing the prophecy that was written that ‘the Redeemer SHALL come to Zion,’ and ‘This is My Covenant unto them.’ Romans chapter eleven is not saying the deliverer shall come out of Zion (future) it’s saying, it was written ‘the Deliverer “shall” come out of Zion, and this is my Covenant with them.’ Romans chapter 11 is referencing these scriptures and telling us this is how all Israel shall be saved. By this process symbolized by the Olive Tree. The deliverer did come to Zion and took away the sins of Israel (Jacob). It was done by His work on the cross. And this is God’s Covenant or Testament with them when He took away their sins. The Gentiles come into this Covenant with Israel. It was all written and all prophesied long ago, because it is the mystery revealed to New Covenant Israel. And when the fullness of these Gentiles come in, thus, or so all Israel shall be Saved.
The overview of verse twenty-six is that blindness in part has happened to Israel. This also means that part of Israel is not blinded, and that remnant is still in this covenant tree. The Gentiles are also allowed in, and this blindness of Israel that allows this will last until the fullness of these Gentiles come in. And thus (So, or thusly) all Israel shall be Saved. The truth is, Christ is the New Covenant Saviour of all men, who grafts Gentiles in ‘among the Jew.’ This is the deliverer come to Zion of whom it was written He would take away their sins. Just as the rhetorical question Paul asked, “Has His Word become void?” NO, because Israel is defined by God, not men, and all Israel will be saved. But it will be all Israel as God defines the terms. It is peace and Mercy on the Israel of God, not the nation in the middle east.
Copyright 2001 Tony Warren
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