A. Introduction
1. This morning's text marks the end of the second major section of Paul's epistle to the church at Rome. With heart-felt passion and solid scriptural cross-referencing the apostle has set forth the desparate spiritual plight of his own people, the Jews.
a. They were e __ __ __ __ __ __ by God out of all the people on earth to receive His c __ __ __ __ __ __ __ by f __ __ __ __.
b. When His chosen people seemingly "rejected their election," refusing to believe God by faith and choosing instead to pursue r __ __ __ __ __ __ __ __ __ __ __ __ by l __ __, God responded by extending His promise to non-Jews -- the G __ __ __ __ __ __ __ -- who received the Messiah by f __ __ __ __. God's grace could not be thwarted by unbelief!
c. Israel's rejection, however disappointing, was not total.
(1) God's promise was believed and received by a r __ __ __ __ __ __ of the Jews (just as had always been the case, Paul reminded us).
(2) Paul pointed unabashedly to himself as prima facia evidence that God was not yet finished with the Jews.
(3) His "olive tree" allegory of Romans 11:16-24 illustrated his premise re: God and Israel beautifully.
- God had no intention of pulling the "unfruitful tree" up out of the ground -- roots and all -- in order to replace it with another. The "root," after all, was not just "good," it was h __ __ __.
- On the contrary God, as a sort of Cosmic Husbandman, set about to bring the tree back to fruitfulness by p __ __ __ __ __ __ -- "breaking off" -- the unproductive cultivated branches (the Jews) and g __ __ __ __ __ __ __ into the tree new shoots from a "wild" olive tree (the Gentiles).
- Finally, God would re-graft into the now-healthier tree some of the now-withered branches He had previously broken off and they -- miraculously -- would be restored to full, productive vigor!
2. We are, then, in the midst of one of the greatest treatises on the love of God ever written, in which we will see:
- the ultimate vindication of the doctrine of e __ __ __ __ __ __ __;
- the wideness of God's m __ __ __ __; and
- the universal triumph of the g __ __ __ __ of God.
As Paul concludes this section he will show that, just as God's rejection of Israel was not total, neither would it be final. God has great plans even yet for Israel, Paul insists, and he will present his final argument in Romans 11:25-36.
a. "Verses 25-31 are the most important passage in this epistle, and probably in the whole Bible, concerning whether or not there will be a restoration of the Jews to Christ." - R.C. Sproul: Romans
b. "This is the crowning feature of the discussion, the outcome everything in the three chapters has been pointing to. The same mercy that has overtaken the Gentiles who were formerly disobedient will finally overtake the now disobedient Israel." - Everett F. Harrison: "Romans," in Vol. 10 of The Expositor's Bible Commentary
B. TEXT: Romans 11:25-36
1. The Greek word translated as "mystery" in v.25 was a common term used by cults in Paul's day describe secrets revealed only to the initated.
a. Paul borrowed that term frequently in his epistles, but used it for previously obscure divine truths which were now revealed by God for all people to understand.
b. Several New Testament "mysteries" to study would include:
(1) 1 Timothy 3:16
The mystery of g __ __ __ __ __ __ __ __ (Christ's I __ __ __ __ __ __ __ __ __ __)
(2) Colossians 1:24-27
The mystery of the I __ __ __ __ __ __ __ __ __ Christ
(3) 1 Corinthians 15:50-54
The mystery of the R __ __ __ __ __ __
(4) Ephesians 5:25-32
The mystery of the c __ __ __ __ __ as the b __ __ __ __ of Christ
(5) 2 Thessalonians 2:7
The mystery of I __ __ __ __ __ __ __
c. The "mystery" of Romans 11:25-26a concerns itself with the d __ __ __ __ __ __ of the Jews. Three specific elements of their present and future conditions are presented by Paul.
(1) Israel's blinding h __ __ __ __ __ __ __, described by Paul so straightforwardly in v.7-10, is "in p __ __ __ until the f __ __ __ n __ __ __ __ __ of the Gentiles has come in." There are, I think, two ways to understand this verse.
- Israel's hardness is t __ __ __ __ __ __ __ __. It will be removed at some time.
- Israel's hardness is not u __ __ __ __ __ __ __ __. Not all Jews are hardened.
"Not the least remarkable aspect of Romans 9-11 is Paul's refusal to write off unbelieving Israel. He remains confident that God has not rejected unbelieving. Israel (11:1), and therefore he continues to consider it as a unified whole. Israel's (mis)fortunes may be perplexing, but they are not a nightmare of the absurd or betrayal by God. They are the result of God's plan." - James R. Edwards: Romans (Volume 6, New International Biblical Commentary )
(2) This verse also indicates clearly that the future of Israel is intertwined by God with His future plans for the G __ __ __ __ __ __ __. God already knows what constitutes the "f __ __ __ __ __ __" of the Gentiles. When that time comes, Paul seems to be saying, the "s __ __ __ __ __" He has placed on Israel (v.7-8) will be removed.
(3) "And so a __ __ Israel will be saved (v.26)." The tiny word "so" here serves as a powerful linquistic tool. communicating firmly that "in this way -- and only in this way" -- will Israel be saved. The sequence, in review:
- Israel's h __ __ __ __ __ __ __;
- the inclusion of the G __ __ __ __ __ __ __;
- Israel's j __ __ __ __ __ __ __ ;
- Israel's acceptance of C __ __ __ __ __ and s __ __ __ __ __ __ __ __
And just what does Paul mean here when he speaks of "a __ __ of Israel" being saved? His intentions have been debated for centuries.
- Is Paul saying here that every Jew who ever lived will enter the Kingdom of heaven?
- Is Paul speaking figuratively, as some have said? Is he referring to that "spiritual Israel" of which he spoke in Galatians 6:15-16? Many believe that this "spiritual Israel" is the invisible church of the saints.
- Or is Paul's thought here of the salvation of both the Gentile "world" as a whole and the Hebrew "world" as a whole?
"This is surely Paul's meaning in verse 26. Throughout chapters 9-11 the apostle has been thinking less of individual salvation than of Jews and Gentiles as a whole. He does not say that every Jew will be saved anymore than he says that every Gentile will be saved. Indeed, were Paul to assert that Jews would be saved simply because they were Jews, he would assert the very position which he earlier combatted, that circumcision alone (2:27-28), or descent from Abraham (4:1ff.), qualified one for salvation. That would compromise the meaning and necessity of faith.
The apostle thus envisions a point in the future when by grace greater Israel will embrace the gospel by faith, as have Gentiles in the past." - James Edwards: Op. cit.
d. Paul stresses his point with a most curious Scriptural "spin," recorded in v.26b-27, in which the apostle again demonstrates the depth of his Old Testament scholarship.
...as it is written:
"The deliverer will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins." [ NIV ]
(1) The first three lines of Paul's quotation come form Isaiah 59:20-21, and the fourth line comes from Isaiah 27:9.
(2) If you look up the Isaiah 59 text in your Bible you will see that it says a deliverer will come to Zion; not from Zion.
Both statements are true, of course, and Paul "paraphrased" the O.T. prophet to drive two points home:
- Salvation will come to the Jews.
- That salvation will come through the same Messiah Israel has previously rejected. Part of his purpose here was to refute any notion that God may have appropriated two separate vehicles for the salvation of Jews and Gentiles. To the contrary, Paul insists correctly that deliverance for Israel cannot come except through Christ. For both Jews and Gentiles, salvation is completely dependent upon a c __ __ __ __ __ faith in a most u __ __ __ __ __ __ __ Saviour.
2. V.28-32 represent a most carefully-worded presentation of the summary of Paul's argument.
a. First, Paul presents us with his third pair of curious contrasts in this section.
(1) The first we encountered in 9:22-23, when Paul discussed "objects of w __ __ __ __" and "objects of m __ __ __ __."
(2) The second came in 11:22, when Paul spoke in the same sentence of "the k __ __ __ __ __ __ __ and s __ __ __ __ __ __ __ __" of God.
(3) Now, in v.28, he describes Israel as both "God's e __ __ __ __" and God's f __ __ __ __ __."
- They are "enemies" of God, completely estranged from Him, a condition which has provided the opportunity for Gentiles to respond to God in faith.
- Yet, "concerning the e __ __ __ __ __ __ __ they are b __ __ __ __ __ __ for the sake of the fathers." This is a reference to God's original choice of Israel as His Chosen People, initiated by Him through their patriarchal ancestors.
b. V.29 is one of those verses in Scripture that leave us sitting in stunned silence.
For the g __ __ __ __ and the c __ __ __ __ __ __ of God are irrevocable.
It is verses like this one which gave rise to the Calvinist understandings of the doctrines of the "perseverance of the saints" and "irresistable grace." I suggest that we resist the urge to devise yet another systematic variation on these doctrines in order to make understandable what is seemingly intended by God to be incomprehensible Let us instead consider this fascinating verse in the wonderful glow of its context.
C. APPLICATION
1. Remember, first, that Paul in these verses has been speaking of the people of God -- the community of s __ __ __ __ __ -- all those believers, both Jews and Gentiles, who have or who will someday receive Christ as Saviour by faith. We are in agreement, I believe, that God will "revoke" neither His gifts or His calling to His children.
2. In the case of both Jews and Gentiles, our d __ __ __ __ __ __ __ __ __ __ __ has led to the w __ __ __ __ of God; not the final wrath of damnation, but a self-imposed removal from our heavenly Father's presence due to our rebellious sin which expresses itself in disbelief and/or the refusal to trust God in certain areas of our lives.
3. But, God be praised, our d __ __ __ __ __ __ __ __ __ __ __ will ultimately lead us to an outpouring of God's m __ __ __ __, too!
4. V.32 indicates that all of this is orchestrated by the sovereign God of the Universe to fulfill His own purposes in space and time. His kingdom goes forth according to His plan. His chosen vehicle for all this is His matchless g __ __ __ __, which nothing in the universe can render ineffective for His intended purpose. Hallelujah!
5. The result causes Paul to erupt with a splendid doxology in v.33-36. Let us be mindful to join him in praising God for His wisdom, His mercy, and His grace.
D I S C U S S I O N G U I D E
1. Read Romans 3:19-22, Romans 11:32, and Galatians 3:20-24.
a. These passages seem to indicate that God Himself is behind the sinful condition of mankind. Is this true? What does Paul mean to communicate with this imagery?
b. Read 2 Thessalonians 2:1-8. What does this "last times" passage add to our understanding of God's "control" over sin?
c. Read 2 Thessalonians 3:1-3. What comfort can Christians take in God's authority over sin?
2. The New Testament concept of "mystery" was mentioned this morning. Read Matthew 13:10-17.
a. In what way has "it been given" that Christ's disciples (then and now) may "know the mysteries of the kingdom of heaven"?
b. What do Jesus' words in this passage add to our understanding of the authority of God over mankind's belief and unbelief?
c. Some so-called "evangelicals" charge that the place of evangelism in the church is severely diminished by a strict understanding of God's soverign authority in election. What has our study in Romans 9-11 added to your understanding of this concern?
3. The major thrust of today's text deals with the destiny of Israel being intertwined by God with that of Gentile believers. The establishment of the modern state of Israel in 1948 and the unification of the city of Jerusalem under Israeli control in 1967 have enlarged the debate among believers regarding relationship between Gentile Christians and God's "original" Chosen people.
a. Read Psalm 122:1-9. What is the role of modern-day Israel in God's plan for "all Israel" being saved (Romans 11:26)?
b. Read Genesis 12:2-3, then John 13:34-35. Which of these texts, in your opinion, are most appropriate as an "apologetic" for the correct relationship of Christians to Jews?
c. Read Romans 11:16-24. List one "comfort" and one "warning" to Gentile believers in this text.
COMFORT:
WARNING:
