Handout Romans 11:11-24
The Different Responses Of Israel And The Gentiles
Overview of Romans 9-11
| Summary of Romans chapters 9-11
I. Clarifying the Identity of the True Israel (9:1-13) |
We should note that the apostle
Paul is doing two things in this
section. He is both theologically
defending his preaching to the
Gentiles and again reminding the
Jews that they are saved only by
grace not by virtue of their
nationality or works. Paul is
legitimizing his call to the
Gentiles as well as trying to win
the Jew back to God.
Israel is not out of the scene!
"... They did not stumble so as to fall, did they?" (11:11)
Paul makes a difference between stumbling and falling. Stumbling is tripping where one can get up again. In fact, Paul will take this wording to 'prove' Israel as a nation will come back one day.
God is using the disobedience of Israel
"... But by their transgression salvation has come to the Gentiles" (11:11)
God is not frustrated. At the end of the chapter we see the most glorious summary of God’s excellent wisdom and purpose. Paul in essence is convincing us not to see Israel as if God has made a mistake but that in His great plan He is doing a marvelous work!
Clear on one thing
"... I am speaking to you who are Gentiles" (11:13)
God is using the Gentiles for a purpose greater than themselves. On the one hand Paul is trying to remove any basis of pride among the Gentiles. On the other hand, he is instigating a holy jealousy among the Jews so that some might believe too.
The two-fold plan
"... if their rejection be the reconciliation of the world, what will their acceptance be but life from the dead?" (11:15)
Plan #1 Through Israel’s transgression, the reconciliation of the world comes about.
Plan#2 Through Israel’s acceptance, the grand resurrection of the world comes about.
We admit we do not fully understand this later plan and what 'life from the dead' means. We only can see that it brings a much greater benefit to all those concerned. Paul says
"... if their transgression be riches for the world and their failure be riches for the Gentiles, how much more will their fulfillment be! " (11:12)
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"For this son of mine was dead, and has come to life again; he was lost, and has been found.' And they began to be merry." (Luke 15:24).
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Two Illustrations
- first piece of dough be holy, the lump is also; and
Part >> whole: argument
(Argument #1) We can see it through the believing Jews now, those branches left.
Whole >> part: argument (Argument #2) Or we can observe this through God’s work in the Old Testament in the founding of the faith community.
- if the root be holy, the branches are too” (11:16)
If the small piece of dough given as first fruits is holy; then the whole batch itself is holy.
If the roots from which the whole tree gets its life are holy, then the branches are holy. In other words, no matter which way you look at it, we can detect that the original faith of the Israelites as being good and holy, acceptable to God.
He stated the tree was holy. The foundation is good enough to expect God to continue to build upon it rather than reject it.
Broken off
"... some of the branches were broken off" (11:17)
This speaks of some of the Jews were rejected from the covenant blessings because of their disobedience. This exists until today. It does not speak of the nation (note the ‘some’).
Grafted in
"... you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree," (11:17)
Paul, using the olive tree analogy, speaks of how the grafted in branch will gain its life from the root of the tree. The branch is dependent upon the root rather than the root upon the branch. This speaks of how the original community of God’s people have adopted the Gentile community into them through Christ rather than being something completely new. This root is clearly referred to in Romans 9:1-5.
Some object to the possibility of grafting a wild olive onto a cultivated olive tree. But they in fact do this. As a result two things happen. Firstly, the wild branch begins to produce good olives. Secondly, the old tree is newly invigorated. This of course again speaks of the renewal of Israel’s interest in Jesus Christ.
Grafted in
"... Do not be arrogant toward the branches" (11:18)
The Gentiles were evidently displaying some form of pride. But there simply is no basis for this pride. As it already has been pointed out, the branches were dependent upon the roots not vice-a-versa. Branches were broken off so that other branches might be inserted, but with such pride, these new branches will be even snapped off quicker if they don’t humbly abide.
Broken off
"... Branches were broken off so that I might be grafted in." (11:19)
We can see that Paul accepts a greater plan for the whole. Branches are not broken off with no reason or purpose. Instead in God’s economy, all things work together for one purpose. This connection between the Jews’ rejection and the Gentiles’ acceptance is seen in verses 11-14.
By your faith
"... You stand only by our faith." (11:20)
Along with chapter 3 and 4 of Romans, we see that one belongs to the community of God only by faith. Neither the Jews nor the Gentiles belong without faith; they both belong because they have faith.
Kindness and severity
"Behold then the kindness and severity of God." (11:22)
We must not delude ourselves that God’s love will swallow up all sin. We see both the kindness and severity of God with the favored people of the Jews as with the Gentiles. Only a foolish understanding of God would separate these two fundamental qualities of God and this would come at a great cost to one’s salvation. Severity derives from God’s holy wrath upon those unbelieving. Kindness derives from those secure in God’s covenant love through faith. This is where the teaching of the special saving love of God to be only upon the elect is partly derived from.
Do not continue
"If they do not continue in their unbelief." (11:23)
What about the security of faith? We see two sides to this here. Neither deny the security of the believer. Both should scare those who stop believing, no matter what their heritage. For in verse 22 the one who has tasted of God’s kindness, will be favored if they hold onto their faith. In verse 23 says that if they do not continue in unbelief, that they can be joined back in by faith. This of course purposely leaves open the door for the mostly rejecting Jewish people to still believe.
SUMMARY
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How should this passage shape our understanding of our own salvation?
It is quite clear that we might have much godly influence in our past but if we do not specifically live our own life of faith, our heritage will not help us at all. We belong to Christ’s body only by faith. We cannot earn it or merely hope for it by being near to it. We must believe in Jesus the Messiah.
We should regularly affirm our faith. We should unabashedly live to protect that faith no matter if we might lose our job, our reputation, our loved ones, etc. Faith is the dividing line between life and death. Wisdom demands that we protect that faith by an unswerving commitment to that belief.
Our relationship with the Jews and other religions and philosophies?
We ought to understand that though chosen, our salvation is by God’s grace. We are to humbly yet urgently work with non-Christians exhorting them to come to faith in Christ while possible. We must avoid the Sunday version of Christianity where our urge for missions is spoiled.
My interpretation of 11:12, 15 is that at some point when the Jewish people believe upon Christ, that salvation will spread greatly over the earth. We should see that in essence that there is no difference between Jew and Gentile for all are similarly saved through faith in Christ.
Our perspective of the scriptures (i.e. hermeneutical framework)?
The most popular prophecy conferences have put a great focus on the future work of God among Jews. Among Christians are several views that greatly shape one’s interpretation of the Bible. Notice three (four) main schools of thought:
| CLASSICAL DISPENSATIONALISM |
PROGRESSIVE DISPENSATIONALISM |
REFORMED COVENTALISM |
| Scofield defined dispensation as 'a period of time during which man is tested in respect of obedience to some specific revelation of the will of God.' They usually believe history can be broken up into 7 or 8 dispensations. They claim commitment to a literal interpretation of prophetic scripture and uniformally believe: 1) Distinction between prophecies of Israel in OT and the church in the NT. 2) They are premillenialists believing in a 1,000 year reign of Christ on earth. 3) Pretribulation rapture of the church. Two-stage return of Christ. |
This revision of classical dispensationalism came about in 1980s. They part with the classicists by focusing on: 1) The 'already' and the 'not-yet' tension in eschatological promise. Christ for example has started His heavenly reign at the resurrection but not completely fulfilled until His return. 2) Church is not a parenthesis but like the Jews in the OT form a part of the one people of God. 3) New covenant is being partly fulfilled by the church. 4) OT promises of Gentiles worshiping God is partly now being realized. They still agree with the classicists in that Israel will be restored, Christ’s millennial return nd pretribulation rapture. |
The reformed people focus on the two covenants (Old and New or the covenant of works and grace). They see God’s work through the ages as a gradual unveiling of God’s great plan. In this case they see no essential difference between the believing Jews and Gentiles. God is not working with them as a distinct people any more. There are of course modifications with this perspective as in dispensationalsim. |
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