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An Exposition of
Romans Chapter Eleven
by Tony Warren

 

INTRODUCTION

    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.

AMEN!

 
 

Romans Chapter 11


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VERSE ONE

    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

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.


VERSE TWO

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

Romans 8:29 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:


VERSE THREE

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.


VERSE FOUR

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:


VERSE FIVE

[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

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.


VERSE SIX

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

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:


VERSE SEVEN

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

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.


VERSE EIGHT

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

Isaiah 6:9-10 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

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.


VERSE NINE

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

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

John 6:66-67 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

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.


VERSE TEN

Again, here we see the continuation of the Messianic Psalms 69:21-22, where David's prophecy foreshadowed Israel becoming blind because of the judgment God placed upon them for their rejection of Christ. The Psalm continues:

Psalms 69:23-24

And so it is to this day that the judgment of God rests upon Israel for their rejection of righteousness. Israel is blinded, where their eyes have been darkened or made dim that they cannot see the truth. This is the whole tenor of this chapter about Israel. As per this prophecy, Israel was taken in the trap, and their eyes did become darkened that they have no spiritual sight.

The loins continually to shake illustrate the fearfulness that is come upon them that they have no assurance. This fearfulness of loins can be seen in passages like Daniel chapter 5:

Daniel 5:6

This is the sign of fear when the loins are loosed that they shake and the knees knock against each other. They are in fearfulness because there is no assurance. Likewise is the picture in Romans chapter eleven as God says is fulfilled that their eyes are darkened that they cannot see, their loins continually shake, for God pours out his indignation upon them, and His wrathful anger has taken hold of them that their habitation is desolate, and none dwell in their tents.

The language in Romans chapter eleven that "and bow down their back alway," is an illustration that they are forever under servitude, and will never be set free. Christ came to free the captivity, but those blinded will remain with their backs bowed because they remain under bondage. This is just the opposite of what the Lord blesses the believers with. E.g.:

Psalms 146:7-8

This is just the opposite of what the Lord pronounced as judgment upon Israel in Romans. Here God says Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God. Here they had their eyes opened, and the Lord raised them that were bowed down in servitude as prisoners. But in Romans the Blessing of Jacob is turned to judgment where they are blinded, and made to bow down always. And that is the picture put forth in verse ten.

Their loins shake because they have heavy burdens, which cannot be carried without the stability and assurance in Christ. This is the spiritual picture illustrated here. Their Messiah had come and they knew not the hour of His visitation. Therefore, He that was supposed to be a good shepherd for their welfare, and the foundation Stone for their building again the Temple, has become a stumbling block to them. Except for the election, they are under the wrath of God, and His righteous anger has taken hold of them. As it is written, their habitation has become desolate that none dwell in their tabernacles (Psalms. 69:22-26).

The overview of verse ten is that this prophecy of David has been fulfilled, and Israel has had their eyes darkened that they cannot see, and burdens remain upon them that they bow down their back always, for Christ is not carrying the work for them. In other words, they will always be bowed down in servitude or under heavy burdens (e.g., Isaiah 46:2) because they were not delivered from their work and servitude under bondage by Christ. By contrast, the Election have had all their heavy burdens lifted in the body of Christ.


VERSE ELEVEN

So, understanding all these things spoken of in the previous verses, Paul anticipates the objection, "Have they stumbled that they should fall?" In other words, was it the design of God that the Jews should fall for no good purpose? God being sovereign over all things, what is the good that would come out of Israel falling? And the answer is, so that salvation can go to the ends of the world unto the Gentiles as well as to the Jews. Through Israel's fall, the Gentiles are also saved, and the Jews are provoked to jealousy, which means to "follow suit" [parazeloo]. By the Jews seeing the gospel go to the Gentiles, they might by their resentment seek biblical proof and be stimulated or provoked to emulate, or become saved through the Word. This again much like what we saw in chapter ten.

Romans 10:19-21

God says though Israel is an disobedient and gainsaying people under judgment, yet she is provoked to jealousy by the Gentiles, a people that were no people, a foolish nation in Israel's sight, and by them, God angers Israel, that this provocation might work repentance. But to this very day, this anger for the most part remains against Christ. If you try to preach the Christian gospel message in the nation of Israel, you are likely to be arrested. That's how deep-seated this animosity towards Christ is in the nation of Israel. There are myriad of Jewish people who irrationally become absolutely incensed even at the mention of the name Jesus, and will go on a tirade against Christianity. This anger is deep seated and something which will not go away. For it is grounded in their being blinded, and it is part of their fall as a nation. Part of the judgment of God that they 'see not, hear not, and understand not.' A small portion of Israel will be provoked to repentance through scripture (the remnant), while the rest will not search the scriptures for the truth of these things. An Election chosen by Grace is all that will ever be saved out of the nation Israel, or indeed from any other nation for that matter. We all have feet of clay, and we all stand on the very same ground, a remnant out of the larger whole.

As I stated before, we see illustrated again that God sometimes speaks of the whole nation as Israel, and sometimes of the election as Israel. And therein lies the confusion for some people. But there really is no mystery. For God can speak of the Jews as being cast out of the kingdom of God, or cast off from the covenant tree, while at the same time declaring unambiguously that the Jews have not be cast off. And there is no contradiction because the Jews, or Israel, are both Spiritual and carnal. One group is the Israel of God, and one group is the nation of Israel. One group are the Jews inwardly, and another group are merely the Jews outwardly. So it is very easy to understand how Israel is both under the judgment of blindness, and how Israel is not blinded and has not been cast off, but continues in the covenant and has a place in the body of Christ.

The overview of verse eleven is that the prophesy of Deuteronomy 32:21 is that the Gentiles may be included as God's children. That is also what we saw illustrated in Romans 10:19. Israel has not stumbled futilely just so that that they would fall. God forbid! But rather they have stumbled that through their fall the whole world also might come to salvation being included in the covenant with Israel. Not that they have a physical possession in the nation Israel, but that they may be included in the Lord's covenant with Israel. And God allows that by this call to the Gentiles, some of Israel might also be provoked to emulation in repentance.


VERSE TWELVE

Here again, it is illustrating that through their fall, the riches (which is the wealth of God's mercy) goes to the whole world. The world is being made rich by having their welfare and goodness secured in Christ. The salvation and mercy of God is called riches because it is of great value, and is the most precious thing that man can possess. Nothing that we can have is treasured more, for if we possess these riches, our eternal possession is secure.

Ephesians 2:4

Revelation 3:18 These are spiritual pictures of salvation. The Gold tried in the fire depicts our treasure Christ, the white raiment depicts how we are clothed in the righteousness of Christ, and the eyesalve depicts the healing of Christ that we see out of spiritual blindness. These things are all figures signifying some aspect of salvation. This is the riches of God to the Gentiles.

Through Israel's diminishing as the earthly home of salvation, these riches now go to the Gentile nations, and to the ends of the earth. And God says, if this indeed is true, how much more Israel's fullness will be our riches? Here the word fullness [pleroma] stands opposed to their fall, and the diminishing of them. In other words, if Israel's diminishing was that which made the Gentiles rich in mercy, how much more would Jews becoming saved be our riches? It's very much as a vessel having riches poured out upon the poor, and then having the poor that was made rich, then pour back to the original. By this they are made even richer in the spiritual sense. This is also confirmed in the verses that follow this one. The reason blindness has happened to Israel is so the Gentiles could also receive riches. But now the Gentiles are made that much more richer by bringing the gospel again to the Jews. For it is written, "Thou shalt also suck the milk of the Gentiles -Isaiah 60:16", and also "ye shall eat the riches of the Gentiles and in their glory shall ye boast yourselves -Isaiah 61:6." This illustrates that Israel now gets the gospel from the Gentiles. When Jesus stood up in the Temple and Read from Isaiah, He said, "this day is this scripture fulfilled in your ears."

Isaiah 61:1-6

To build the old waste places (acts 15:16) is illustrating the New Covenant with Israel, which is fulfilled in Christ Jesus. To eat the riches of the Gentiles is God saying that the Jews will now receive from the Gentile congregation. The riches they once had have now gone to the Gentiles to spread the wealth. Just as we previously read where God said the Kingdom was taken from them and given to another nation bringing forth fruits (Matthew 21:43). All these verses declare the same thing about Israel now having to look to the Gentile congregation for their nourishment. Thus the Roman chapter eleven phrase that if, "the diminishing of them be the riches of the Gentiles, how much more their fullness?" In other words, if the Gentiles were made rich by Israel's fall, how much more richer they'll be made by having Jews grafted back into the fold? For the Jews are the natural branches, and it would be that much more a blessing.

There are some Theologians who believe that Romans 11:12 means that the conversion of the Jews as a nation, shall be our riches. However I think it is clear from the context that the conversion of Jews is on a branch by branch basis. It is speaking of how by the fall of the Jews some Gentiles are saved, and consequently, by the witness of the Gentile Church, some Jews will obtain mercy. In Romans 11:30-31 it is clearly declared:

"For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy."
Clearly it is speaking about how through Israel's unbelief, we obtained the mercy of God. And how Israel is now in unbelief, and through our preaching they might obtain mercy of God through the gospel we bear witness to.

The overview of verse twelve is that if the fall of Israel means the riches of the world, and the diminishing of them meant the riches go to the Gentiles, how much more will their fullness mean our riches. God here shows that nothing would do more to advance the riches of the Gentiles, than that they see the grace of God upon the remnant Jews who had so rejected Him. Because it is showing that there is always forgiveness with God. If the fall of Israel has raised the Gentile consciousness, and their diminishing had made them spiritually rich, then how much more would their fullness or filling up enrich us? The Gentiles had to get the gospel from the Jews, now the Jews have to get the gospel from the Gentiles. For as it is written, it was to the Jew first, and then the Gentiles. And as the Jews fell, the Gentiles should be careful lest they fall in like manner.


VERSE THIRTEEN

Paul is illustrating that he is speaking to us, the Gentiles, because he is an apostle or ambassador of Christ to the Gentiles (Acts 9:15). Thus he magnifies his office. That word 'magnify' is the Greek word [doxazo], the exact same word translated glorify. Paul understands the honor or glory that God has bestowed upon Him to preach the gospel to the Gentiles. Thus he speaks to us as an ambassador to the Gentiles. He esteems this an honor and of great importance. Paul is faithfully discharging his office, which by gaining some of his kinsmen (The Jewish people), it will be to the glory of the Church. It preaches that they might hear and be stirred or provoked to believe. This is why he is making these declarations. What God is declaring here with respect to national Israel, is an illustration to the Gentiles what manner they have been admitted to the covenant tree with Israel.

The overview of verse thirteen is that it is illustrating that Paul recognizes his Glorious office in being appointed by God as the Apostle to the Gentiles (Acts 13:46-47). With this in mind, he speaks to them concerning Israel that they may understand what was written of them, and why it happened. He is assuring them that God has not abrogated His promise and cast off Israel because Israel is being saved and He is proof of that. And the next verse again verifies this as Paul again states the reason that he is saying these things:


VERSE FOURTEEN

Paul being an apostle to the Gentiles speaks to them concerning Israel that they may understand Israel's predicament, and also that they may hear this and 'some' of them will see his works, repent and be provoked to emulate justice and truth and some might be saved. You see Paul obviously understood what many theologians today apparently do not. He understood that the salvation of the Jewish people was at the present. And he recognized that most of them would not be saved. He doesn't preach that most of Israel will be saved in a great revival later on, but that "some" of them might be saved at that present time. Just as we do today. It's the whole tenor of this Chapter. He knows that there is a remnant to be gleaned now from out of Israel, and that apart from their being saved in this fashion, they won't be saved. Those who hold that Christ is coming again to rule on earth in Israel cannot have read chapters like Matthew 22:1-14 at all. They preclude any future earthly reign or rule of Christ in that earthly nation. They tell a very different story than many theologians do. They cannot have read chapters like Luke 20:9-18. Indeed, do they even care what these verses unambiguously declare? You can be sure that they do not declare that when God is finished with the Gentiles, He's coming back again to be the deliverer of a literal Kingdom of Israel established in the middle east. That is a fable, a jaunt down the nostalgic aisles of Judaic dreams. The Kingdom has been taken from Israel, and given to another (according to God). To conclude that God is to take the Kingdom from the New Testament congregation and return the Kingdom to national Israel would frankly be to dabble in absurdity. Yet that is what some men do. Is Christ going back to shadows and 'types' after they were fulfilled? Will He delight in Old Testament Temples made with hands after the antitype, after the true has come? Will he go back to sacrifices in this Temple after the true has shed his blood on the altar? The whole position of some of these theologians is not only unscholarly, but quite preposterous in the Biblical sense.

Paul understands Israel's imminent danger in looking for an earthly king and earthly ruler, and doctrines of works of the law. He preaches that he may provoke the Jews (whom he called his own flesh, because he is an Israelite), not in hopes that only the Gentiles will receive the privileges of the gospel, but that some of national Israel also may share in the Messianic Kingdom with them.

The overview of verse fourteen is that Paul desires the salvation of the Jews also, and hopes that by means of his preaching he might provoke some to emulation and through repentance save some of them. A clear indication that he knows there is no future salvation plan for Israel (as some allege), and his hope is in the remnant called by grace as scripture reveals. He is praying for Israel, the election.


VERSE FIFTEEN

Again, some Theologians read this verse 'as if' they never read the preceding verse, and allege this says the nation of Israel will be restored in the future. In other words, they throw out the whole context in which this verse is found in order to hold to these teachings. But let's read it in the light of the preceding verse. "If by any means I may provoke to emulation them which are my flesh, 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?" You see, it takes on its true meaning when read in context. Paul preaches that he might provoke to emulation 'some' of his Jewish brethren that they would be saved, and the receiving of them is as life from the dead. Once again it is demonstrated the old axiom, 'scripture out of context, is pretext.'

This is the same lesson that we learned in verse twelve. The casting away of national Israel (in part) was for the reconciling of the world. In doing this, God made possible that the gospel would go to the Gentiles that they would also be granted part in the Covenant with Israel, and become sons of God. These are Jew and Gentile in one body. This is the truth that is so marvelously stated in Ephesians chapter 2.

Ephesians 2:12-19

This is the reconciling of the world, which spoke of Christ. By some of the Jewish people being cast off, the nations or Gentiles are grafted into the Covenant body Israel. And being reconciled to God through Christ in one body, there is no other covenant body consisting of only national Israel. And as some were cast off that the world might be included, what shall the receiving of them be but life from the dead? In other words, for the children of God the receiving of them again who were once cast off, would be as if they were raised up to life, after being dead.

The overview of verse fifteen is that, just as these branches were cast off, God is able to receive the Jews back into Covenant Israel again. i.e., He has not forbidden Jews from rejoining as some have so egregiously taught. It is by Grace we stand, let us not boast or think ourselves better than our Jewish brethren, or think the Jews have been cast off and cannot be saved. That is not the case, as Paul so plainly illustrates. They can be received again as life from the dead. Not as a nation, but as particular people. Indeed, since the Jewish people rejected Christ and this was the occasion of the reconciling of the Gentiles to God, how much more blessed will the Church be if we "receive them," even as those that are raised from the dead?


VERSE SIXTEEN

This is taken from the Jubilee Law, which was foreshadowing Christ, our Jubilee of rest. He is the true offering that makes the children of God Holy, which this ceremonial Law was the portent of.

Leviticus 23:16-17

Christ is the Firstfruit that came out of Israel, and it is through His work that we become as firstfruits unto God. He is the little leaven that makes the lump or 'whole mass' Holy. This figure is of course drawn from the example of placing yeast (leaven) in a lump such as dough, and this little bit of leaven will make the whole cake of dough rise. Likewise, Christ is the one who makes the whole Church Holy. This is the illustration of Christ's work in the Church to make it increase.

Matthew 13:31-33

Christ is the epitome of the Kingdom of Heaven come down to earth, and He is the leaven of the lump (Church) that makes those in it sanctified and used for the 'purposes' of God. The Lord God alone gives the increase. He is that firstfruit, Holy, so that the whole lump can be firstfruits and Holy.

1st Corinthians 15:20

Because He is the firstfruit of Israel, we (as those risen in Him) are also firstfruits of Israel. The picture here is that Christ is the true Israel of God, which is the firstfruit, and Holy. In this He is what makes those branches growing from Him Holy and firstfruits. Whosoever thinks that they can of the law or by their own free will be Holy or righteous are deceiving themselves. It is the leaven that makes the lump rise.

And likewise, Christ is the Root of the tree, which sustains its life and nourishes it. This illustrates that it is the Root makes the branches Holy, and branches being Holy in and of themselves. Which is exactly why some could be broken off. The Root did not bear them, they were trying to bear themselves. Israel, in part, was trying to get into the Kingdom of heaven without Christ.

Revelation 22:16

Christ is the Root, which is the same word [rhiza], and except man receive his holiness and strength from 'this' Root, he will not endure in Israel because he has no sustenance. He is like a tree that has no root from which to get water, nourishment and the strength to survive in the world.

Luke 8:13

These with no Root fall away because they do not have the strength of Christ. He is that root which would feed them that they would endure trial and strife. Without this root, when tribulation or trial arises, these plantings have no true faith that they would endure it. But if their Root and foundation is the strength and holiness of Christ, then these plantings will also be strong and Holy. Only then shall the branches endure and survive in this world.

The overview of verse sixteen is that, just as the children of Israel were cast off as dead, they can be received in again as life from the death. Because they do not stand on their own, Christ is able to make them stand. For if the firstfruit is holy, then whoever is in the lump will be made holy. Whether Jew or Gentile, if the root is holy, so are the branches of the Covenant tree of Israel. Gentiles aren't holier, Christ is the one who makes the children of covenant Israel the enduring Israel. The Covenant relationship with Israel symbolized by the, "Olive Tree," is one that without the Root bearing the branches, they are starved and cast off. For God is the one making the branches holy. It's not a matter of our free will, keeping the Law, or of Jewish lineage, it is a matter of God's will and His sovereign good purposes. He is the one who denies branches sustenance, and who cuts them off from Covenant Israel.


VERSE SEVENTEEN

Verse seventeen continues with the theme of God's sovereignty in deciding who He will have in the Covenant tree Israel. And note this verse shows the telescoping of Covenant Israel (the old into the new) pictured in the likeness of an olive tree. The Jewish people of Covenant Israel are signified as the branches that were growing out of this same olive tree. We read there that some of the branches of this tree (some of the Jewish people of the Old Covenant congregation Israel) were broken off, and branches from the Gentile nations (Symbolized by a wild Olive tree) were then grafted into that same Covenant tree, Israel. This signifying the telescoping of the Old covenant congregation into the New. And we must be clear on what this imagery represents before we can have any chance of truly understanding what is being said here.

God is making the distinction between the natural olive tree branches (the Jewish people, who are naturally of Covenant Israel) which are the original children, and the wild olive tree branches (the people of the Gentile nations) which were not naturally His covenant people, but that are now brought into God's Covenant relationship with Israel.

Galatians 3:26-29

Both Jew and Gentile are made one body of this Covenant tree, Israel. Both are now the Children of Israel, by the faith of Christ. Has the Promise to Israel of a New Covenant and an everlasting inheritance been abrogated? No, but Israel shall be defined by God, not by man. If we are in Christ Israel, then we are all Abraham's seed and inheritors of the promises to Israel.

Again, it's very important to understand that distinction in Romans 11:17. Because the symbolism in this Olive Tree 'proves' that this tree representing Old Covenant Israel is now telescoped into a tree representing New Covenant Israel. And it is a congregation of Jews and Gentiles alike, in one body. The Gentiles branches were grafted in among the remnant Jewish branches of Covenant Israel. And now 'with them' they partake of the root and fatness of this olive tree. The Jews or remnant branches not broken off, are partaking of the fatness of the tree. And God says now we Gentiles are grafted in 'among them' in this same Olive tree and also are partaking of the fatness thereof. They are all one people, so we cannot bifurcate this olive tree, negating its one body and one Root. It represents one undivided children of God.

Symbolism is rampant in God's word, and using objects to illustrate truth is a mainstay of scripture. Thus this imagery of one tree being Covenant Israel (Old Testament Israel), the other being the Gentile nations or peoples collectively, cannot be mistaken. Obviously, if the Olive tree is Covenant Israel and the branches are the Jewish people of that Israel, then when the Gentile branches are taken from their tree and are grafted in with that Israel, they then become part of that Covenant Israel which the tree represented. To say anything less is absurd. They've left the Gentile people, and have entered into the tree of the Jews, so that now they are heirs of the promises to 'Covenant Israel' right along with the Jewish branches that were not broken off in God's judgment.

By the same token, those branches broken off (Jewish people who were not truly saved, and are blinded) they are not considered true Israel in God's eyes. In the Biblical vernacular, they have been cut off from their people. That is the illustration that we saw in Romans chapter nine declaring that, "they are not all Israel, which are of Israel." Some in covenant Israel have no Root, and thus are not in Christ, the True Seed of Israel. They are those who are cut off from the tree (Covenant Israel) and are made spiritually blind, as some Gentiles have been grafted in, their blindness lifted as they are made to see. Gentiles are now part of Covenant Israel right along with the remnant like the Apostle Peter, Paul and all Jewish people (believers) who rest in Christ. This includes any Jewish Christians today. They are the Jewish remnant and together we make up this Covenant Israel tree. Together we abide in the House that is Christ, Israel. All theological rhetoric not aside, there are not two Godly trees, nor two New Covenants (Testaments) with Israel. There is one children of God, which is the body of Christ consisting of Jews and Gentiles. This is just as Ephesians so boldly declares on this matter:

Ephesians 2:11-20

Where once we were Gentiles, strangers and aliens (noncitizens) of the commonwealth of Israel, we are now fellow citizens. How much clearer does it have to be? We are no longer foreigners or strangers from the Covenant, but are fellow saints. The blood of Christ makes us near. The question is, made near to what? The answer is that, "made nigh by the blood of Christ," is in answer to how we were once, "aliens from the commonwealth of Israel, and strangers from the covenants of promise." there can be no mistaking it's meaning.

In Christ there is one salvation program for Gentile and Jew. It is man's pride, political agenda, wishful thinking, and Church tradition that promotes the idea that God has two separate salvation plans. The false dichotomy between Israel and the Church has been the stmblingblock to so many Christians. Yet there is one tree, one body, one Israel, and one deliverance of that Israel. Which is not a future event, but that occurred at the cross.

Another thing to be considered in God's illustration of the Olive tree, is that it simply cannot represent the literal nation Israel, because if it did, that would mean Gentiles were leaving their literal land from the time of the Cross unto today to go live physically in the land of Israel. We clearly understand that this cannot possibly be. i.e., we're not being grafted into the literal earthly or physical nation of Israel. We are being grafted into "Covenant Israel," which is not a physical nation nor land, but a corporate or covenanted people of God, once represented in by that nation.

Likewise, the tree cannot be the Spiritual indivisible Israel of God that many Christians think it is. Because in that true Spiritual Israel from above, all are saved. Thus none could have ever been broken off if this was an image of that Israel. It's important to understand this imagery represents "corporate Israel." It represents the covenant congregation of the children of God both on the Old Covenant, and the New Covenant side of the cross. And we should not lose sight of the fact that this is the "same" Israel tree (how else could these old testament branches be broken off), but in a New Covenant Israel dispensation. In the New dispensation (Ephesians 1:10, 3:2-6; Colossians 1:25-27) Gentiles are being grafted into this covenant congregation. As indeed we did read in Ephesians chapter 2. It is important for us to understand what it cannot represent, so we may better comprehend what it "must" represent. And that is an external Covenanted congregation of Israel relationship.

Many in God's congregation today (like many in Israel then) are not truly saved, and they will be cut off. Indeed, in verse eighteen of Romans 11, God warns the Gentiles not to boast. Because if they do, they are deluding themselves thinking that they are something better, or are the ones responsible for their salvation. God assures us, they didn't bear the Root, but the Root bore them. In other words, we have nothing to boast about, for Christ (the Root) is our help, our strength, the author and finisher of our faith, and we cannot take one ounce of credit for being better than the Jewish people. Such pride brings about the same fall as Israel suffered.

The overview of verse seventeen is that it is illustrating to us that by the Root we partake in the fatness of the olive-tree. Thus we should understand that we are privileged, and all benefits and blessings are by Grace of God. The People of Old Covenant Israel were not broken off from relationship with God, and the Gentiles were grafted in among them because of our own fatness. It is by the Root we partake of the fatness that makes us holy and strong, not by any goodness of our own. Along with the remnant, we are partaker of the root and fatness of the olive tree, and that is what bears us up. We are no better than the Jews, and we can be judged just as the Jews were. God is warning that we stand by Grace, and we are exhorted not to despise or reproach the unbelieving Jewish people. And the following verses underscore that.


VERSE EIGHTEEN

This verse continues the preceding theme about the Church having nothing of themselves to boast about. These Gentiles are not to be high minded about the Jewish people being broken off 'as if' they were somehow inferior, because it is only by Christ that they are borne up. They stand by Grace alone, not of themselves or by their good works that they may boast.

Ephesians 2:8-10

The Church has nothing to boast in prideful arrogance against the Jewish people being broken off. Because if we do, we are in essence falsely alleging that we are the ones who are responsible for our salvation, not the Root that bore us. It is another illustration of the great truth that permeates the whole of scripture. Namely, that no man can boast or think highly of himself, because without the grace of God, there go we. The Gentiles have no reason to boast against the branches that were broken off, as the manner of some is. In humility we understand that, 'there but by the Grace of God, go I.'

The overview of verse eighteen is that God is warning the Gentiles not to boast against the Jewish branches that were cut off, because in boasting they neglect the truth that we don't bear the Root of Israel, but the Root bears us. God, knowing man understands that the Gentiles will be in danger of exaltation over the fall of national Israel, and therefore He cautions them against such a haughty spirit.

1st Corinthians 10:12

We are to be humble and understand where our virtue comes from. The praise or boast should not be of ourselves, but rather of the root that sustains the branches. Certainly not of ourselves, as Gentiles grafted in who were previously totally wicked and unfruitful. God is making plain in this imagery of the continuing Olive tree, that the congregation of the Lord is now one. The Christian economy is not of a new tree, but is a prolongation of, and inclusion in, the same Covenant Israel. The tree Israel, even with some branches removed, retains its identity and cannot be regarded as a separate body.


VERSE NINETEEN

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

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.


VERSE TWENTY

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

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

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?


VERSE TWENTY ONE

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

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

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.


VERSE TWENTY TWO

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

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.


VERSE TWENTY THREE

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

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

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.


VERSE TWENTY FOUR

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

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.


VERSE TWENTY FIVE

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

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

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).


VERSE TWENTY SIX

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

    Hebrews 6:9     Hebrews 10:33 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 ten 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

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

Christ took away sin by His death and resurrection in the New Covenant. And that is what Isaiah had written about.

Romans 11:26

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.


VERSE TWENTY SEVEN

The old Covenant with Israel is passed away, and we are living in the New Covenant period. We must ask ourselves honestly, how many Covenants did the Lord establish in prophecy that would take away the sins of Israel? The answer is, only one. And that is the New Covenant established in Christ's blood. Did Christ not already confirm the everlasting Covenant and take away all the sins of Israel?

Ezekiel 37:26-27

God has already set His tabernacle among the people in Christ, and His covenant of peace was confirmed in His death and resurrection as is so plainly declared (Hebrews 9:17-18) in scripture. When Christ comes again, it will be to rapture the Church and judge the wicked. It should be clear when all things are considered that Romans is speaking about the prophesied New Covenant with Israel when He took away the sins of His chosen people. As we've already seen, the New Covenant with Israel "is" with God's chosen people, the congregation, both Jews and gentiles (see Jeremiah 31 in conjunction with Hebrews chapters 8-9). There is the Old Testament/Covenant, and there is the New Testament/Covenant with Israel. There is no third New Testament with Israel when Christ will come again to take away their sins. That clearly would be confusion.

Hebrews 8:12-13

The Old is over, the New is here, so how could this be talking about some other future Covenant? Jesus said, I am come but to the lost sheep of the House of Israel. Are we to think that Jesus was confused and He didn't come for those of Israel, or that He couldn't accomplish His task and didn't take away their sins? Acts chapter 13:23 tells us (speaking of David) '..of this man's seed hath God According To His Promise raised unto Israel a Saviour, Jesus.' Are we to reject that Word and believe that Christ didn't as yet come to do this, and He will come at a future date to take away the sins of Israel? God forbid! It's really foolishness to think such things, and yet intelligent people believe them without really giving these prophecies serious consideration. And note, it was "according to His promise to Israel." Do we not understand what the promise to Israel entailed, and did not Paul speak on this topic in the preceding verses? So how can anyone seriously believe that God hasn't fulfilled His promise to raise unto Israel a deliverer? In faithfulness we must forsake the words and traditions of men for the Word of God. You'll find that whenever there is a dispute about scripture, it is generally because someone wants to ignore certain pertinent verses in order that they may hold onto views that they have been taught. In a word, it's the attraction of "tradition." We must be careful not to fall into that same snare that Israel did in looking for earthly or carnal reigns and kingdoms. All scripture must be in agreement that it will harmonize with itself. In this synergy of scripture the truth of prophecy is revealed. It cannot be seen in picking and choosing select verses, but in reviewing and receiving all verses as authoritative that one does not make another null and void. There are no "dueling scriptures" that one war against each other, they all must harmonize. In the study of God's Word we trust it implicitly because we know that it will not lead us wrong if it is our authority. It is man who leads people in the wrong direction by rejecting the word of God in favor of the words of men. And man's word will inevitably lead Christians astray if they do not examine it "in light" of the whole Bible. The representation of the Kingdom is no longer the occupation of the nation of Israel as God's congregation. The New Covenant congregation now represents it. God is not a respecter of persons. Thus Israel shall be saved, but that Israel is not a middle eastern carnal Kingdom, rather it is a Spiritual Kingdom of Jews who are God's chosen people, and a glorious Spiritual nation.

1st Peter 2:9-10

The New Covenant congregation is now the representation of those who are children of God. The Church is the holy nation, the peculiar or special people, the chosen people, Kings and Priests unto God. The Church, not a nation in the middle east, now represents those things. And it was done by the Covenant that took away the sins of Israel. There is no future salvation program for any nation in the Middle East. The time for becoming covenant children and to have sins taken away for all, is now! As indeed scripture has always been clear on this.

Luke 19:9-10

Rejection of Messiah by the Jewish people doesn't mean that the New Covenant was postponed, it only means they are blind to it having come. To declare to anyone of Jewish heritage this myth of a future salvation plan for that nation, is to play a cruel hoax upon them. This nefarious act is often looked upon as compassion and showing love of God, when really it is simply giving people a false sense of security. Love of God is in telling the truth that men may flee sin, not in smooth words that they will not recognize it. As Jesus said when He was anointed and began His blessed work, "Now is the acceptable year." The time for Jewish people to be grafted back into this tree is now, not after the tree is complete because it has become full with the Gentiles. Because when that occurs, then it is too late for inclusion. For thusly, all Israel will have been saved at that point. And not saved as men surmise, but "as it was written."

Some of those who recognize the inconsistency of the theory that all Israel (the nation) shall be saved, and so they will agree that God will only save a part or remnant from Israel. But they still hold to the idea that He will do this after the fullness of the Gentiles come in. But this theory will also not stand the test of scripture. Surely God will preserve a remnant from Israel, but if they read the whole chapter of Romans 11, in it's context, they would see how God preserves a remnant of Israel. As we s