IHOPU FSM DONOVAN NEUFELDT

Romans 9-11 Teaching Notes

Romans 9-11: The Election, Present Condition, and Future Glory of Israel
I.
THE CONTEXT OF ROMANS 9-11 AS THE CULMINATION AND REASON FOR ROMANS 1-8

A.

Romans 9-11 is at the center of Pauls message to the church in Rome. As this letter was not written to a group of unbelievers, nor a church that Paul was ignorant of. He was specifically addressing the critical issue of Gentiles becoming arrogant and haughty towards their Jewish Brethren. After the edict of expulsion, the Jews were forced to leave this church of both Jew and Gentile, and then returned after about a decade, when the edict was reversed. In the meantime, relational breakdown began to occur between the races, and the gentiles began to think that the Jews, or ethnic Israel, was forsaken by God and replaced with by the Gentiles who were responding to the Gospel. Paul knew that they were deficient in their love towards God and one another, and though He was not a spiritual father to this church, he cared deeply for them and decided to write in order to address this issue at hand. To see Romans 9-11 as a side note or unrelated parenthesis, as some do (assuming that Romans 1-8 may even be completely unrelated or separate from the rest of the book), is to completely miss-diagnose Pauls purpose in writing and make a division that Paul did not make. It is tragic when one only sees secondary explanations and makes them the point of the book! A concise outline of Romans will show the continuity, congruency, and flow of the book as its foundations are set in 1-8, His main point is laid out in chapters 9-11, and the practical outworking of the implications is explained in 12-16 1. 2. 3. Chapter 1 is Pauls introduction and greeting, followed by an explanation of the sinfulness and depravity of gentiles without Jesus who are under Gods wrath. Chapter 2 describes the condemnation of religious Jews without Jesus who are under Gods wrath, filled with hypocrisy and self-righteous judgmentalism. Chapter 3 is where Paul anticipates the Jewish objection, and explains the benefits of being Jewish, even though a Jew without faith suffers the same fate as a gentile without faith. He then summarizes that all mankind is under sin and wrath without Gods Righteousness through faith in Jesus therefore none (Jew or Gentile) can boast over the other. Chapter 4 shows that righteousness through faith has always been the way God relates with man, citing Abraham and David as examples. Jews must be saved or justified through faith, just as the gentiles. Chapter 5 explains how it is possible for the free gift of righteousness to be made available to all (Jew and Gentile) through one man (Jesus), just as one mans sin (Adams) brought condemnation to all. Chapters 6-7 points out that both Jews and Gentiles have their own hang ups: Jews are prone to legalism, and Gentiles are prone to licence. Chapter 8 tells us about the liberty and sonship in the spirit, and how it unites Jew and Gentile. Paul then explains the greatness of Gods love in Jesus Christ, and how nothing can separate them from it, which then leads to the key question the Gentiles had been wondering, then what about the Jews and their rejection of the Gospel? Has God cut them off? This is the question Paul directly addresses in chapters 9-11.

B.

C.

4.

5. 6.

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D.

As Paul repeatedly addressed the commonality of the Jews and gentiles with regards to their plight without Jesus, presence of deficiencies, and means of salvation, he removes the imagination of superiority that each group would have over the other as well as their boastful attitudes. This way, Paul has gained a foundation from which he can address the arrogance of the Gentiles towards the Jews as he explains the election, present condition, and future glory of ethnic Israel.

II.

SUMMARY AND OUTLINE OF ROMANS 9-11

A.

Romans 9-11 is examining and explaining Gods dealings with Israel (in her condition) through history, in their present situation, and in the future. It is primarily targeted at the Gentiles, who Paul assumes have some measure of familiarity with the Hebrew Scriptures (especially Isaiah), which he so frequently references. Although the argument is the history/destiny of Israel, this is much more that an argument; it is the most personal thing imaginable to Paul, which He approaches with love, boldness, fear, fascination, and humility. Outline: 1. Chapter 9: The Jews were chosen by God a. Vs. 1-5 Pauls intense, personal, and sincere empathy for Israel b. Vs. 6-13 The children of promise according to Gods election c. Vs. 14-18 God is righteous in His choosing d. Vs. 19-29 None can accuse God of wrongdoing e. Vs. 30-33 Faith is a stumbling stone to Jews, yet the only way to righteousness 2. Chapter 10: The Jews are resistant to the Gospel a. Vs. 1-4 Israel needs the righteousness of God through Christ b. Vs. 5-17 Israels current unbelief c. Vs. 18-21 Israel has heard the Gospel and rejected it as God foreknew 3. Chapter 11: The Jews will be saved, they are beloved and havent been forsaken by God a. Vs. 1-6 God hasnt cast away His people, there is always a righteous remnant b. Vs. 7-10 Israels temporary blindness c. Vs. 11-15 Israels blindness will be healed, and has redemptive purpose d. Vs. 16-24 Natural (Jewish) and wild (Gentile) branches cut off and grafted in e. Vs. 25-29 The mystery of Israels election and eschatological salvation

B.

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III.

THE CHOSEN PEOPLE OF GOD (CHAPTER 9)

A.

Pauls intense, personal, and sincere empathy for Israel (9:1-5) I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, 2 that I have great sorrow and continual grief in my heart. 3 For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh, 4 who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; 5 of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen. (Rom. 9:1-5)1 1. In these verses, Paul opens up completely, exposing his deep personal empathy and concern for ethnic Jews who have not responded to the gospel. Paul lays the foundation of these chapters by swearing an oath that he would actually prefer to be separated from Christ forever if it would cause his Jewish brethren to be saved. This is a very emotional oath that is almost unthinkable, especially coming from one who had seen Jesus in his glory and was so in love with Jesus he could hardly go on living because of such a consuming desire to depart and be with Christ (Philippians 1:23). One must ask why Paul seemingly repeats himself three times to state that he is telling the truth, not lying, and sincere in the Holy Spirit. It appears Paul has zeal and personal emotional energy about this subject to such a degree that he cannot give any opportunity for being wrongly understood. Although he had a very good reputation, he was not personally known by the Roman church. Paul lists several assets or benefits that Israel uniquely possesses, all of which are indispensable parts of redemptive history, and meant to open gentile eyes to the value of the Jews. a. The Adoption- A unique familial relationship with God through history and the benefits of such a close relationship with God through history b. The Glory- Probably the unique presence of God dwelling in their midst, especially the glory cloud or the pillar of smoke and fire of Gods presence in the tabernacle and temple throughout their history. c. The Covenants- The promises that God made to men which have global ramifications. This probably includes the Noahic covenant, Abrahamic Covenant, Mosaic Covenant, Davidic Covenant, and even the New Covenant, which is probably why Paul said that the Gospel is the power of God unto salvation to the Jew first, then the Gentile second (Romans 1:16-17).

2.

3.

All scriptures are quoted from the NKJV unless otherwise stated

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d. The Giving of the Law- This is the Mosaic Law, which is listed here as a blessing or benefit. Paul did not see the Law of Moses as a curse or a burden but as an asset which revels God and is profitable to those who have it. e. The Service of God- More narrowly speaking, this is probably the levitical or priestly duties of ministry or service to the Lord, which was a unique privilege that no other nations had. More broadly, the whole nation of Israel was called to be a kingdom of priests and a holy nation, who had the corporate privilege of service to the Lord (Exodus 19:6). f. The Promises- This is made as a point separate from covenants, and thus indicates promises that are yet to be fulfilled. In the context of chapter eleven and the book of Isaiah (which Paul frequently references and quotes through these chapters), it is made clear that these promises are probably the eschatological promises of Israel redemption, restoration, and re-gathering. All Israel will be saved.

g. The Fathers- The patriarchs of the faith (Abraham, Issac, and Jacob), as mentioned later in the following verses. h. The Christ/Messiah- The greatest asset of the Jews, to which all born again gentiles will be eternally grateful for, is Jesus the Messiah. Since the fall, God has promised a seed or child to humanity (Gen. 3:15), who would bring restoration to the earth and heal the earth of the corruption and utility it has been subjected to since the fall. Israel is the people of promise who brought forth the promised Messiah. The reason Paul must clarify that the Jews brought forth the Messiah according to the flesh is because the Messiah also came from God Himself, and was God in the flesh (which is Pauls next point). The Jewish Messiah is also the Eternally Blessed God, YHWH. This is also evidenced in Romans 10:9 and Phil. 2:5-11 which quote monotheistic Old Testament scriptures which speak of YHWH (the LORD) and apply them directly to the Lord Jesus Christ. He then says amen to passionately drive home or re-affirm the truth of Jesus identity.

B.

The children of promise according to Gods election (9:6-13) But it is not that the word of God has taken no effect. For theyare not all Israel who are of Israel, 7 nor are they all children because they are the seed of Abraham; but, In Isaac your seed shall be called. 8 That is, those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed. 9 For this is the word of promise: At this time I will come and Sarah shall have a son. And not only this, but when Rebecca also had conceived by one man, even by our father Isaac 11 (for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls), 12 it was said to her, The older shall serve the younger. 13 As it is written, Jacob I have loved, but Esau I have hated. (Rom. 9:6-13)
10

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Romans 9-11 Teaching Notes PAGE 5

1.

After Pauls introduction, he immediately states his main point, that the word of God has not failed in the Jews, and as Paul will mention later, there has always been, and will always be (until the Lord returns) a righteous remnant in the midst of a wicked majority who respond to God and His word (even citing himself as a proof). By saying they are not all Israel who are of Israel Paul is identifying the righteous remnant within the physical descendants of Israel. The rejection and wrongdoing of some has never caused God to turn His back on the whole, nor will he presently cast Israel away because a portion have scorned the word of the Lord. Pauls explanation on this point follows the stories of the Patriarchs and the seed or children of promise. a. Abraham had two sons, but God specifically said that In Issac your seed shall be called (Genesis 21:12). Even though Ishmael was the seed of Abraham, he was not chosen. b. Issac had two sons, and even before they were born (Genesis 25:23), God called/elected the younger (Jacob) and not the older (Esau). In support for this example, Paul even quotes from Malachi 1:2-3, when Israel accused God saying In what way have you loved us Gods response was to say, Jacob I have loved, but Esau I have hated emphasising the faithfulness of God despite a nations wayward disobedient heart.

2.

3.

John the Baptist specifically addressed this same distinction in Luke 3:7-9, in answering the question of Who are the true sons of Abraham? Then he said to the multitudes that came out to be baptized by him, Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, We have Abraham as our father. For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire. Luke 3:7-9 a. There was a pervasive mentality amongst the Jews that they would be spared from Gods judgement because of the merits of their fathers, and also receive the promises given to the seed of Abraham, yet John (and Jesus after him) rebuked them for this confidence, which was completely devoid of repentance, true faith, and love for God. b. John was referencing Isaiah 6:11-13 which described Israel as a great tree that would be cut down and reduced to only a stump, or remnant, or the holy seed. The coming of Jesus was about to bring this judgement (as Paul explains in Romans 9-11), separate the wheat (true or spiritual Israel), from the chaff (unregenerate Israel) and drive the Jews to a decision which would divide them (Luke 3:16-17; 12:49-51). This decision is their acceptance or rejection of the Gospel and their Messiah

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4.

An illustration of John the Baptist and Pauls message and categorical distinctions:

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C.

God is righteous in His choosing (9:14-18)

14

What shall we say then? Is there unrighteousness with God? Certainly not! 15 For He says to Moses, I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion. 16 So then it is not of him who wills, nor of him who runs, but of God who shows mercy.17 For the Scripture says to the Pharaoh, For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth. 18 Therefore He has mercy on whom He wills, and whom He wills He hardens. 1. These verses begin with a hypothetical question that Paul might anticipate from his audience, and almost enters into a rhetorical conversation or dialogue with them. Paul makes a very bold point that God is completely righteous in His election or choosing of whom He will show mercy towards. God is completely good and right in His election of Israel. The great redemptive plan of God for Israel cannot be stopped by individuals who act against Gods will and ways (in wickedness or weakness), but is unstoppably moved forward by Gods mercy and compassion. What is most stunning is that God does not predetermine everyones choices, but guides history through the voluntary agreement and obedience of individuals, as well as through the voluntary disagreement or rebellion of wicked individuals. An example of each category is given. a. Moses was a righteous man who sought God in sincerity and wholehearted love, and who voluntarily co-operated with Him. God used Moses to deliver Israel from the hands of Pharaoh through his agreement and obedience, thereby becoming a vessel of Gods mercy. b. Pharaoh was given many opportunities to agree with God, and partner with Gods plans as declared to him with power through Moses, thereby becoming a vessel of Gods mercy. Although the choice was in Pharaohs hands, he chose do harden himself against the Lord, and resist His will. God ultimately ended up helping Pharaoh harden his own heart so that His mighty power could be gloriously displayed in the ten plagues, leading to Israels deliverance. Pharaohs rebellion against God did not hinder the fulfillment of Gods promises for Israel.

2.

D.

None can accuse God of wrong doing (9:19-29) You will say to me then, Why does He still find fault? For who has resisted His will? 20 But indeed, O man, who are you to reply against God? Will the thing formed say to him who formedit, Why have you made me like this? 21 Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?
22

What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, 23 and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, 24 even us whom He called, not of the Jews only, but also of the Gentiles?

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Romans 9-11 Teaching Notes
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As He says also in Hosea: I will call them My people, who were not My people, And her beloved, who was not beloved. 26 And it shall come to pass in the place where it was said to them, You are not My people, There they shall be called sons of the living God.
27

Isaiah also cries out concerning Israel: Though the number of the children of Israel be as the sand of the sea, The remnant will be saved. 28 For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth.
29

And as Isaiah said before: Unless the LORD of Sabaoth had left us a seed, We would have become like Sodom, And we would have been made like Gomorrah. 1. This section is also introduced by a hypothetical question, Why does He still find fault? For who has resisted His will? In other words, if what Paul is saying is true, and God can move His greater purposes forward regardless of the choices of individuals, then what could possibly cause His plans to be delayed, specifically concerning His purposes for Israel? Paul then points out the folly of questioning God in this way like Job did before he was rebuked with a torrent of unanswerable questions God asked him. Gods wisdom transcends our understanding and is still the best even when we dont get it (Romans 11:33-36, Job 41:11). Paul equates this with a lump of clay questioning the wisdom of its potter, and accusing him of error, as the rebellious did in Isaiahs day (Isaiah 29:16). The analogy of the potter and the clay is developed further through the lens of Jeremiah 18-19. Where Israel is prophetically likened to a lump of clay. In this passage, the clay would not cooperate and run through the hands of the potter and was wrecked, so the potter changed his plan and decided to make another vessel of less value. Jeremiah interpreted this to Israel and appealed for them to cooperate with God so that God would not have to fashion a disaster for them, yet Israel replied to God that they would walk according to their own plans and do all the evil in their hearts. Jeremiah then took that vessel made by the potter and destroyed it in front of the people according to Gods command 4. In this section of Romans 9, Paul is not saying that God predestines some individuals to Heaven and some to Hell arbitrarily, even violating mans free will in the inscrutable will of God. In context, the opposite scenario is actually represented; it is the voluntary choice of the vessel to whether or not cooperate with God that determines if it be made into a vessel of honor and mercy, or dishonor and wrath. The idea that the persons critical choice determines destiny is re-enforced by the statement that God endured with much longsuffering the vessels of wrath(Rom. 9:22).

2.

3.

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5.

Not only is it possible for a vessel of mercy to become a vessel of wrath through resistance to God, but it is also possible for a vessel of wrath to become a vessel of mercy (Eph. 2:1-9; Rom. 11:16-24). Although the potter (God) takes from one lump of clay (Israel), some clay is wrecked in His hands and turns into a vessel of wrath, while other clay from that same lump runs through His hands and is made into vessels of mercy. Later in Romans 11:16 we find out that the whole lump of clay (the whole of Israel) is holy to God, despite the stubborn resistance found in the majority of it. This principle of Gods interaction with men is true not only of Jews whom He called, but also the Gentiles (Rom 9:17,24). God forms those who will voluntarily say yes to Him into vessels of mercy, and those who do not into vessels of wrath, and uses both for His purposes. Verses 25-29 illustrate this principle from three prophetic passages concerning Israel and the righteous remnant, and the references from Hosea 1-2 also foreshadow where Paul is headed to in Romans 11 with the ultimate salvation of Israel.

6.

7.

8.

9.

E.

Faith is a stumbling stone to Jews, yet the only way to righteousness (9:30-33) What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; 31 but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. 32 Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. 33 As it is written: Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame. 1. In this last subsection of chapter nine, Paul uses another hypothetical question to accentuate his conclusion concerning the current situation regarding the Jews and Gentiles, which also leads into chapter ten. The conclusion is that Gentiles are attaining to righteousness through faith, but Israel (for the most part) is presently not attaining to Gods righteousness because the requirement of faith is a stumbling block to them as Isaiah foretold (Isaiah 8:14; 28:16). It is important to see that Pauls clear point here that Israel did not fall short of righteousness because of Gods rejection. It is their own unbelief that caused them to fall short in their attainment of salvation. It is clear that whoever believes in Jesus will not be put to shame (appear before God in wrong condition at the judgement). It is mans responsibility and freedom to believe in Jesus, and that all men are given that same pathway to righteousness, should they choose to lay hold of it.

2.

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IV.

THE JEWS ARE CURRENTLY RESISTANT TO THE GOSPEL (CHAPTER 10)

A.

Israel needs the righteousness of God through Christ (10:1-4) Brethren, my hearts desire and prayer to God for Israel is that they may be saved. 2 For I bear them witness that they have a zeal for God, but not according to knowledge. 3 For they being ignorant of Gods righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. 4 For Christ is the end of the law for righteousness to everyone who believes. (Rom. 10:1-4) 1. 2. Paul opens this next chapter reminding us how personal and precious Israels salvation is to him. Paul makes a very positive statement about apostate Jews in general, they have zeal for God, but because of their unbelief, resistance against submission to Gods righteousness, and ignorance, their zeal does not profit them with respect to salvation. Although they have zeal for the law, they are blind to the fact that all the law and prophets lead to and testify of Jesus the Messiah. Although Paul is well aware of these deficiencies, he is still very empathetic towards the unsaved Jews, because he was also a Hebrew of Hebrews, zealous for the Law, ignorant of Christ and His righteousness before Jesus appeared to him. Paul is more than qualified to evaluate and respond to this situation in love, wisdom, and compassionate concern for his brethren.

3.

B.

Israels current unbelief (10:5-17) For Moses writes about the righteousness which is of the law, The man who does those things shall live by them. 6 But the righteousness of faith speaks in this way, Do not say in your heart, Who will ascend into heaven? (that is, to bring Christ down from above) 7 or, Who will descend into the abyss?(that is, to bring Christ up from the dead). 8 But what does it say? The word is near you, in your mouth and in your heart(that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11 For the Scripture says,Whoever believes on Him will not be put to shame. 12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For whoever calls on the name of the LORD shall be saved.
14

How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? 15 And how shall they preach unless they are sent? As it is written: How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things! But they have not all obeyed the gospel. For Isaiah says,LORD, who has believed our report? then faith comes by hearing, and hearing by the word of God.
16 17

So

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1.

Paul continues to reinforce the idea he introduced in chapter four with quotations from Moses in Deuteronomy 30; righteousness through faith has always been the way that God relates to His people and has always been the means of salvation. Paul also explains in these verses that faith is expressed through a spoken confession. When Paul says that there is no distinction between Jew and Greek, it is still within the context of the means by which they are saved. Both are saved by grace, through faith, and Paul clarifies once again in these verses that salvation is available to everyone without partiality (not just an elect or predestined group). Paul cites Joel 2:32 and Isaiah 28 to re-enforce this point. The Christian election to salvation (as addressed in chapter eight) is similar to Israels election (to a certain role/function in redemptive history) in that it is a corporate election, not individual. Ultimately Christ is the chosen or elect one, and those who are in Christ share in that election. It is also clearly explained that the way to be in Christ is by grace through faith (which is a critical and necessary response of man apart from earning or merit of any kind). The invitation to be in Christ is available to all, but few choose it. Salvation is a work of both God and of man. Man cannot do Gods part (regeneration by grace), and is a fool to try, but God will not do mans part (voluntary faith or trust in Jesus).

2.

3.

4.

In verses 14-15 Paul points us to the necessary human processes that are used by God (normatively) leading to salvations, which basically comes down to preachers who are sent and who speak the gospel, which provokes the hearers to a response. Once again, predetermined divine decrees of election to salvation or damnation are completely absent in Pauls presentation of this process. Israel as whole have not obeyed nor believed the gospel (as was foretold in Isaiah 53:1). This is a point of great personal pain to Paul.

5.

C.

Israel has heard the Gospel and rejected it as God foreknew (10:18-21) But I say, have they not heard? Yes indeed: Their sound has gone out to all the earth, And their words to the ends of the world. But I say, did Israel not know? First Moses says: I will provoke you to jealousy by those who are not a nation, I will move you to anger by a foolish nation.
19

But Isaiah is very bold and says: I was found by those who did not seek Me; I was made manifest to those who did not ask for Me.
20

But to Israel he says: All day long I have stretched out My hands To a disobedient and contrary people.
21

(Rom. 10:18-21)

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1.

What is most surprising it that Israel has heard the gospel preached to them, but they were rejecting and despising it. This surprising news, however, was not a surprise to God (Deut. 32:21, Isaiah 65:1-2). Deuteronomy 32:21 (as Paul quotes it in Romans 10:19) lays the critical foundation which he uses as a basis and transition for the following chapter; God has always had a plan to remedy Israels stubborn resistance to the Gospel. He will use the peoples of the nations who serve the God of Israel and the King of the Jews in truth to provoke Israel to jealousy leading to salvation.

2.

V.

THE JEWS WILL BE SAVED, THEY ARE BELOVED AND ARE NOT FORSAKEN BY GOD (CH. 11)

A.

God hasnt cast away His people, there is always a righteous remnant (11:1-6). I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, 3 Lord, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life? 4 But what does the divine response say to him? I have reserved for Myself seven thousand men who have not bowed the knee to Baal. 5 Even so then, at this present time there is a remnant according to the election of grace. 6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work(Rom. 11:1-6) 1. The hypothetical dialogue continues into chapter eleven, and answers the crux of the gentile suspicion or accusation against the Jews; Has God cast away His people? God has always been consistent in His dealings with His people, and does not ever change, so looking at Gods patience, longsuffering, and mercy expressed in Isaiah 65, Paul can make a bold confident declaration, Certainly not! Although Paul has just provided many scriptural proofs of this fact, he re-enforces it again with two further proofs. a. The present visible proof, Paul himself Paul is a Hebrew of Hebrews, a descendant of Abraham from the tribe of Benjamin. Paul is a saved Jew with faith in Christ (and also among a company of Apostles, all of whom were Jewish as well). The presence of a remnant of Jewish believers is an absolute proof that God has not cast away His people, Israel, who He foreknew. b. The historical scriptural proof, Elijah and the seven thousand In 1 Kings 19 Elijah lamented out that he was the only righteous one left on earth. God replied that he had preserved seven thousand more who did not bow down to worship Baal (unbeknownst to Elijah). In the same way, there is still a remnant of the righteous whom God preserved through the election of grace, even if one is not aware of who they all are and where they are living.

2.

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B.

Israels temporary blindness (11:7-10) What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were blinded. 8 Just as it is written: God has given them a spirit of stupor, Eyes that they should not see And ears that they should not hear, To this very day. And David says: Let their table become a snare and a trap, A stumbling block and a recompense to them. 10 Let their eyes be darkened, so that they do not see, And bow down their back always. (Rom. 11:7-10)
9

1.

Paul continues along the same train of thought here, saying that Israel as a whole has not found the salvation it seeks, but only the elect (the righteous remnant in this case) have obtained it while the rest of Israel was blinded or hardened by God. a. Verse seven is an example, once again, of Gods conditional election. God has chosen to only save those who believe. The reason that the Jews did not attain to the salvation they sought is because they sought it by works of the law, merit, and earning (as has been well established in the preceding chapters of Romans) b. God has hardened or spiritually blinded the Jews who rejected Christ (as Paul proves from Deuteronomy 29, Isaiah 29, and Psalm 69). Paul already explained in chapter 9 that Gods hardening does not happen in a vacuum, or by an emotional whim of God, but in response to the voluntary choices and desires of men who harden themselves and resist Gods will. This hardening and blindness is not so severe or permanent, however, that it is impossible for them to still repent and have faith in Jesus, as Paul makes abundantly clear in the following section.

C.

Israels blindness will be healed, and has redemptive purpose (11:11-15) I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles. 12 Now if their fallis riches for the world, and their failure riches for the Gentiles, how much more their fullness! For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, 14 if by any means I may provoke to jealousy those who are my flesh and save some of them. 15 For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead? (Rom. 11:11-15)
13

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Romans 9-11 Teaching Notes PAGE 14

1.

Pauls opening hypothetical question and answer appears to almost be a contradiction. First, Paul states that they have certainly not stumbled that they should fall, yet says that through their fall salvation has come to the Gentiles. Well, have they fallen or not? In a permanent way, they have not, yet, temporarily they have (as they have many times before throughout their history). Paul also states that their being cast away is the reconciling of the world (even though he just told us that God has certainly not cast away His people). Again, they are not cast away in any ultimate sense, just as they are not permanently blinded nor hardened.

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Israels temporary rejection of the gospel created an opportunity for salvation to come to the gentiles in an unprecedented and shocking way. Emphasising Pauls directed application to his gentile audience; he knits their salvation to a divine purpose and responsibility that transcends their myopic concern for themselves only. Gentiles have a divine purpose, assignment, and sacred charge from God to provoke unsaved Jews to jealousy related to their salvation. Pauls motivation for his gentile audience is much more than a ministry assignment; it is connected to the eschatological reality of the resurrection of the just and the restoration of the earth through the return of Christ (knit to the response of the Jews). What a holy privilege and responsibility, to partner with God in provoking Israel to salvation, thereby hastening the return of Christ and being an instrumental part of Jesus return. That is what the apostles were looking to as the ultimate desired result of their ministry and preaching. Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, 20 and that He may send Jesus Christ, who was preached to you before, 21 whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began. (Acts 3:19-21)

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Natural (Jewish) and wild (Gentile) branches cut off and grafted in (11:16-24) For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches. 17 And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree, 18 do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you. You will say then, Branches were broken off that I might be grafted in. 20 Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear. 21 For if God did not spare the natural branches, He may not spare you either. 22 Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off.23 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again. 24 For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree? (Rom. 11:16-24)
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Romans 9-11 Teaching Notes PAGE 15

1.

This last section is the centerpiece of Pauls argument to the gentiles concerning the unfathomable worth of ethnic Israel to God, and the deep gratitude and humility one should have in response to the overwhelming revelation of this divine mystery from which they are so greatly benefiting. The mystery is that so many who are, by nature, contrary to the Jewish faith have become grafted into it and are receiving the benefits thereof, while so many natural Jews (who are made to fit perfectly by design) have been broken off of their own faith. As mentioned earlier, it was shocking news, that even the hardened clay or broken off branches (unsaved Israel) is still holy and precious to God because of who they are and what they belong to. The root and trunk of the cultivated olive tree is the foundations of faith in Yahweh. This includes all the things mentioned in Romans 9:4-5, namely, the history of Gods interaction with men in orchestration of redemptive history, the covenants, the Bible, the hope of eschatological redemption, and most importantly of all, the Messiah who is Immanuel, God with us. The natural branches are ethnic Jews, while the wild branches are gentiles. Some gentiles might boast that natural branches were broken off so that I might be grafted in to which Paul gives two strong warnings to consider: a. The wild branch (gentile) that is grafted in does not support the root, but must realize that he is actually supported by the root and trunk. This means that without the Jews, he would never have had anything to be grafted into, and even presently, his life is drawing from a thoroughly Jewish faith; therefore, do not boast against the natural branches (Jews). It is important to remember that the root can still survive without a branch, but the branch cannot survive without the root! b. If God did not spare the natural branches, he may not spare the gentile either. If the gentile does not continue in the goodness of God, he will also be cut off. Therefore, fear and do not be haughty. Though it is not the primary message of the passage, this text (amongst many others) deals a fatal blow to the idea that it is impossible to loose ones salvation. It does not happen accidently, but if one repeatedly hardens himself towards God, one is in serious danger of actually being cut off from the faith he or she was legitimately grafted into. One is not eternally secure until one is securely in eternity.

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Romans 9-11 Teaching Notes PAGE 16

E.

The mystery of Israels election and eschatological salvation (11:25-29) For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written: The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27 For this is My covenant with them, When I take away their sins.
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Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. 29 For the gifts and the calling of God are irrevocable.30 For as you were once disobedient to God, yet have now obtained mercy through their disobedience, 31 even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. 32 For God has committed them all to disobedience, that He might have mercy on all.
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Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! For who has known the mind of the LORD? Or who has become His counselor? 35 Or who has first given to Him And it shall be repaid to him?
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For of Him and through Him and to Him are all things, to whom be glory forever. Amen.

(Rom. 11:25-29) 1. The deficiency of the gentiles related to understanding the mystery of Israel (and their role within it) was at the root of their pride and arrogance towards Jewish brethren. Stated in the opposite way, as the Gentiles understand Gods purposes for Israel and connect to their responsibility in it, they will be empowered to serve the Jews with humility and gratitude, leading to restored relationship, fellowship, and cooperation. It will also equip them to walk in such a love for God and others that they will play a vital role in the salvation of the Jews (which Paul cared about even more intensely than for his own salvation), the resulting mercy shown to all the nations of the earth (11:32), eschatological restoration of the entire created order (including resurrection for the dead), and the establishment of the millennial Kingdom of Jesus (Isaiah 27:9). We know that many pressures and persecutions are still to come upon Israel (Jer. 30:7), and in this context it is more important for gentiles to stand with the Jews in prayer, service, and love. We must treat unsaved Israel as a beloved family member that has strayed and become hostile, loving them and fighting for their destiny.

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Romans 9-11 Teaching Notes PAGE 17

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In verse 26, Paul announces the greatest news imaginable; all Israel will be saved from their own blindness and disobedience, delivered from oppression at the hands of wicked men and nations, forgiven for her rebellion, and will be obedient recipients of divine mercy. God is still zealously working towards this ultimate destination just as He promised in Isaiah 59. Verses 28-32 give a summary of what one may conclude about present Jews and Gentiles a. Concerning the gospel they are enemies Jews are resistant to the gospel and are ready to persecute those who preach it, as Paul knew very well in his own experience. This is a very practical and obvious application of Jesus command to love ones enemies and pray for ones persecutors (in that first century context, today, and especially in the years immediately preceding Jesus return). b. Concerning the election they are beloved for the sake of the Fathers God made promises to the patriarchs of Israel which He is very passionate about. His plans, gifts and callings for them (especially their special role in redemptive history) are irrevocable. Israel was chosen from among all the nations to fulfill Gods mandate of expressing the full glory of a people walking in the obedience, justice, and righteousness before the nations (and thereby being a blessing to the whole earth). God will fulfill His promises to put His mercy and faithfulness on display (despite Israels unfaithfulness). God will bring to pass every one of the Old Testament promises that He made to the nation of Israel. c. Although the Gentiles were once disobedient, they received Gods mercy, which was facilitated (in part) through Israels disobedience. That very mercy, however, must also be expressed back to the Jews in gratitude and love.

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The wonderful depth of Gods unthinkable wisdom and unsearchable knowledge related to Gods plan leave Paul so awestruck and fascinated that he uncontrollably breaks out in worship in verses 33-36! The exaltation of God and the perfection of His leadership consume Pauls thoughts and emotions. The beauty of this mystery can impact, motivate, and compel us in this very same way.

VI.

CONCLUSION: THE PRACTICAL OUTWORKING AND PROPER RESPONSE (ROMANS 12-16)

A.

The rest of Pauls epistle is fairly straightforward consists of very practical guidelines for Christian living, specifically within a diverse community of both Jews and Gentiles. Although there is liberty for Gentiles who are in Christ it is no excuse for arrogance. Gentiles must still honor Jewish sensibilities for the sake of love (even when it comes to cultural and dietary issues), and the Jews must also love, serve, and honor the Gentiles. The ultimate aim Paul has in mind is that the Jews and Gentiles in Rome would love and glorify God together.