Paul's Epistle to the Romans — page 42

Relative sanctification is also seen in 1 Corinthians 7:14, but in a completely different connection. In that case, an unbelieving husband is said to be “sanctified” because of his association with his believing wife. This does not mean that he is saved, but that he is in a place of holy privilege. Relative sanctification is also seen in Hebrews 10:29, but in a different connection again. The Jews who professed faith in Christ and assumed a Christian position were in a sanctified place, but this does not mean that they were saved. The writer of Hebrews warns them that if they abandoned that Christian position, they would prove to be apostates and there would be nothing left for them but judgment (Heb. 10:30-31). Paul's argument here in Romans 11:16 is that if the “root” of the nation (Abraham) was placed in a holy place of privilege in relation to God, then the “branches” (descendants of Abraham – the nation of Israel) are in that place as well (Deut. 7:6, 14:2; 1 Kings 8:53; Amos 3:3). He is not speaking of what is vital through the new birth, but of being in a place of favor and privilege through their association with Abraham.

The Olive Tree

Vs. 17-22 – The illustration of the “olive tree” shows that God had a governmental disapproval of Israel (because of their unbelief), and so they were removed from their place of favor and privilege, which was given to the Gentiles. This does not mean that Israel's blessings have been spiritually transferred to the Church – the error of Reformed Theology (or Covenant or Replacement Theology). The passage concerns Israel's privilege of being in a place of external association with God, not Israel's blessings being given to the Church.

Israel had occupied that place of privilege, just as the natural branches of the olive tree were attached to the “root”. But through their disobedience and, finally, their rejection of Christ, those “branches” were “broken off”, and branches of a “wild olive tree [wild olive]” (the Gentiles) were “grafted in”. The branches of the wild olive tree refer to those of the Christian profession (which is composed largely of Gentiles – Acts 15:14, 28:28). The branches in this passage do not refer to believers, but to people (some real and others not), being in a place of outward favor with God. Thus, the branches of the wild olive tree do not represent the Church, but those who profess faith in Christ in this Day of Grace. (If the branches were true believers, then it would be taught that it is possible for a believer to lose his salvation, because verse 22 declares that they will be “cut off” if they do not continue in God's goodness. The Scriptures teach that this is impossible; believers are eternally secure – John 10:27-28, etc.).

The fact that the passage is written to those who represent the wild olive branches shows that, at the time Paul wrote this epistle, Israel was seen as having already been set aside in the ways of God. Note also that he says that “some” of the natural branches were broken off; he did not say all of them, because there is the remnant of Jews who believed the gospel (v. 5). The natural branches that are being “broken off” refer to the nation of Israel being set aside nationally in God's dealings. Micah 5:3 attests to this. He states that, in view of the Messiah being rejected by the Jews, He would “give them up” until a time of travail should come – which refers to the great tribulation. The wild olive branches that were grafted in are warned that they too will be “cut off”, if they do not “continue in His goodness” (v. 22). This refers to the privilege that is currently being offered to Christendom being taken away by judgment (Rev. 3:16). Revelation 2-3 is evidence that the Christian profession has not continued in God's goodness and awaits judgment. There is no mention in Scripture of Christendom being restored.

Vs. 23-24 – Paul then speaks of the possibility and the inevitability of the “natural branches” being grafted in again. This obviously refers to God resuming His dealings with Israel once more, on a national level. The condition is simply: “if they do not continue in unbelief”. That is, if they give up their stubborn unbelief – which a remnant of the nation will do in a coming day.

The Mystery of Israel's Hardening - A Temporary Thing

1. 25 – Paul then says that he did not want the brothers and sisters to be

“ignorant” of the “mystery” (TB) of the hardening [of the blindness – JND] of Israel. It is quite possible that we could grow in pride (“so that you do not presume of yourselves”), thinking that we are better than Israel. It is only “hardening [blindness] in part” that has happened to Israel because there is a remnant that believed the gospel. And that the blindness will only continue “until the fullness of the Gentiles has come in”. This refers to the complete number of elect people who will believe the gospel that is being preached today. The Lord will then take the Church home to heaven in the Rapture (John 14:2-3; 1 Thess. 4:15-18). After this, the Lord will resume again with Israel and the Jews will then enter the “time of distress for Jacob” (Jer. 30:7), also called the “time when she who is in labor has given birth” (Mic. 5:3) the “great tribulation” (Matt. 24:21). Through the intense pressure of this trial, a remnant of God-fearing Jews “will turn to the Lord” in repentance over the national sin of having crucified Him (2 Cor. 3:16a). See also Isaiah 53. Immediately, “the veil” that has been over their eyes and hearts “will be taken away” (2 Cor. 3:16b). “And they will look on Me, whom they have pierced; and they will mourn for Him” in repentance (Zech. 12:10), and then the Lord will open a “fountain” (figuratively) for the purification of their sins; by which they will be restored to Him (Zech. 13:1). “And in that day the deaf will hear the words of the book, and out of the darkness and out of the gloom the eyes of the blind will see” (Isa. 29:18). And again: “And the eyes of those who see will not look back: and the ears of those who hear will be attentive” (Isa. 32:3).

The Scriptures Affirm that the Lord Will Come from Zion and Save Israel Chap. 11:26-32 – This leads Paul to a third proof that God has not finished with His dealings with Israel – the Word of God (particularly the Old Testament Prophets) clearly affirms that the Lord will save “all Israel”. Since this evidently has not yet happened, it is a promise that is yet to be fulfilled. If God promised by His Word that He would do this, He cannot go back on it. If He were to go back on His Word, then He would have more to lose than Israel would! He would lose His honor and reputation, and would show Himself to be a God who cannot be trusted! Since He cannot and will not deny Himself, His Word will stand. “God is not a man, that He should lie; nor a son of man, that He should repent: would He say, and not do it? or speak, and not confirm it?” (Num. 23:19).

In saying that “all Israel will be saved”, we know from what Paul has already taught us in chapter 9:6-8 that this refers to all true Israelites. That is, those who have not only Abraham's lineage, but also Abraham's faith. The aspect of salvation here is not only that of the soul, but also literal – saved from their enemies and established as a nation in the future millennial kingdom of Christ (vs. 26-27). Paul quotes Isaiah 59:20-21 as an example of a prophecy that still needs to be fulfilled in connection with the national blessing of Israel.

Vs. 28-29 – Still speaking to the Gentiles, Paul showed that God has blessing for Israel and for the Gentiles, but in two different ways and at two different times. He says: “as regards the gospel, [they] are enemies for your sake”. The Gentiles can thank God that Israel stumbled, because that opened the door to them in their favor. But that does not mean that everything is over for Israel. He says: “But, as regards the election, beloved for the sake of the fathers”, and they will be blessed someday in the future. He assures us of this, stating that “For the gifts and the calling of God” in connection with Israel are “without repentance”. That is, God will not repent (will not change His mind) of what He promised to Israel. Therefore, the promises made to the fathers and the prophecies made by their prophets concerning the blessing of Israel are certain.

Vs. 30-32 – Paul concludes his observations by declaring that when it comes to God's blessing for man, whether for Jews or for Gentiles, it all comes down to His sovereign goodness and mercy. While the Gentiles “now have obtained mercy” through the “disobedience [unbelief – JND]” of Israel, “they (Israel) also will obtain mercy” in the same way in the future. Thus, “God has shut up all in disobedience [unbelief – JND], that He might have mercy on all”. Therefore, the gospel that Paul preached did not conflict in any way with God's promises to Israel.

Three Expressions Used in the Scriptures in Connection with the Gentiles

• “The times of the Gentiles” (Luke 21:24) – Refers to the period of time in which “the throne of the Lord”, which denotes His power in government (1 Chron. 29:23), was transferred to the Gentiles (Dan. 2:37, 5:18-19), because of Israel's failure (2 Chron. 36:14-21). This period of time began in 606 B.C. and will end at the Appearing of Christ (Luke 21:24-28). The government of the Earth during this time passed through four successive Gentile empires – the Babylonians, the Medes and Persians, the Greeks and the Romans. During the Roman rule, God introduced a heavenly calling of the Church through the interposed gospel as a parenthesis in His dealings with the Earth, after which “the throne of the Lord” will again be given to redeemed Israel and established in Jerusalem when Christ will reign as King over all the Earth (Jer. 3:17; Dan. 2:35, 44; Zech. 14:9; Ps. 47:7).

• “The fullness of the Gentiles” (Rom. 11:25) – Refers to the complete number of elect people who will believe in the gospel of God's grace, preached today among the Gentiles.

• “The riches of the Gentiles” (Rom. 11:12) – Refers to the special favor that God extended to the Gentiles, giving them the opportunity to hear the gospel.

Paul's Doxology

Vs. 33-36 – At this point, Paul reached the pinnacle of truth in the epistle. Like a climber who has reached the peak of the mountain he was climbing and turns to look back, to see how far he has come, Paul looks at the trail of mercy and grace that he set out in the chapters

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before, and spontaneously breaks forth into a doxology of praise to God for His wisdom and ways. Nothing could be more appropriate for such a story of grace! It describes what should be the reaction of every Christian.