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The Book of Romans Chapter Eleven
Preface
In this chapter the apostle Paul continues his preoccupation with the nation Israel, i.e., his countrymen, the Jews. In chapters nine and ten he covered Israel’s rejection of their Messiah, Jesus Christ, His offer of righteousness by grace through faith in Him, and His offer of the “kingdom of the heavens” (i.e., the heavenly portion of the coming Messianic kingdom, the earthly portion being left intact by unilateral covenant promises to Abraham and his progeny). Because of this, God had turned from the nation Israel to offer His message of grace and the “kingdom of the heavens” to the Gentile nations, i.e., those who would believe in Christ. In this chapter he continues these themes, but also addresses the future of God’s plan to restore the nation Israel.
In this regard it should be stressed that Paul refers to corporate Israel, i.e., the nation Israel as a whole and not to individuals. But he also keeps in mind and reminds the readers of his epistle that God retains a remnant of Jewish believers even in light of corporate Israel’s rejection of the Messiah and His message pertaining to the “kingdom of the heavens.”
Paul’s message to the Gentiles in this chapter, which is primarily to the corporate Gentiles (nations) and secondary to individual Gentile believers in Rome, is two-fold. A case can be made for both, that (1) Paul speaks about corporate Israel, i.e., the nation as a whole (nationally) as he compares her with the (corporate) Gentile nations as a whole, and (2) he warns individual Gentile believers as he draws from the “type” of Israel (corporately) in their apostasy from God in the past. In both cases the first-fruit of the lump and the root of the olive tree represents “the promises and blessings of God as revealed in the Abrahamic Covenant,” i.e., a position of favor by God.
Romans 11:1-5 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. 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, "LORD, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life"? 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." Even so then, at this present time there is a remnant according to the election of grace.
A serious misinterpretation of Scripture, which is known by the term “replacement theology” and made by many well-meaning expositors of the Word, is that the Church (the “Body of Christ,” the Church) has replaced Israel in God’s plan for mankind. This position essentially dictates that God is through with Israel as a nation, as His “chosen people;” and that all the promises made to Israel now apply to the Church.
This position is untrue. Indeed, God’s promises to Abraham (Genesis 12:1-3; 13:14-17; 15:18-21; 22:16-18), and subsequently to Isaac and Jacob, remain in force today. The promises were unconditional; but even more, the promise made to Abraham in Genesis 22, which was subsequent to his show of faith by obediently offering his only son Isaac as a sacrifice to God, was quite unique. This promise was prefaced with God stating: “By Myself I have sworn.”
The following comments by Arlen L. Chitwood in his book entitled Let Us Go On (www.lampbroadcast.org) are cogent in this regard:
That which is different and new within the scope of the promise in Genesis 22:17, 18 (also Hebrews 6:14) concerns God swearing by Himself — an act bringing to pass the highest verbal security possible (cf. Genesis 22:16; Hebrews 6:13, 16, 17). There is no record that God previously acted after this fashion in connection with any part of the overall promise. Abraham "obtained the promise" after the fashion revealed in Genesis 22:17, 18 and Hebrews 6:13-17 only after "he had patiently endured [walked 'by faith' over a long period of time]," though the realization of the promise awaited a future date (Hebrews 11:8-16).
The promise, as it is outlined in Genesis 22:17, 18, actually ties certain previously revealed particulars together. The subject was introduced in God's original promise to Abraham in Ur (Genesis 12:1-3). Then reference was made to the land of Canaan to which Abraham had been called, along with both an earthly and a heavenly seed (Genesis 13:14-17; 15:5, 18-21). And particulars relative to this original promise (a revelation concerning both heavenly and earthly spheres of rulership) were introduced when Abraham met Melchizedek following the battle of the kings (cf. Genesis 12:1-3; 14:18-20; Psalm 110:1-4). Then, tying it all together as it is set forth in God's promise to Abraham in Genesis 22:16-18, the nations of the earth were to be blessed through both the heavenly and earthly seed of Abraham possessing "the gate of" (an expression referring to rulership, i.e., "ruling over") the Gentile nations.
And the Lord, at this time, swore by Himself (for there was none greater by whom He could swear) that His promise to Abraham would be brought to pass. It would be brought to pass at the same time Christ exercised the Melchizedek priesthood, typified in Genesis 14:18, 19 (cf. Hebrews 6:20).
And in this respect, note what the Father said to the Son in Psalm 110:4: "The Lord has sworn [by Himself], and will not repent [He will not change His mind], 'Thou art a priest forever after the order of Melchizedek'."
Paul’s opening question in this chapter (I say then, has God cast away His people?) linguistically should convey the thought of finality or completely. That is, has every single Israelite been cast away? Emphatically Paul answers: “Certainly not!” In a corporate (i.e., as a nation) sense God did turn from His chosen people Israel. But individuals may always turn to God by faith alone in Christ alone and be fully accepted in God’s plan. And Paul offers up himself as a prime example of this.
Jesus Christ came initially to the nation of Israel with the distinct message of offering to it the “heavenly” portion of the promised kingdom. But after repeated rejections by the representative “religious leaders” of the nation, Jesus withdrew His offer of the “heavenly portion of the coming kingdom” to Israel and instead offered it to a new nation, a spiritual nation that would form “in Christ” through faith in Him (i.e., the Church).
Again, the following comments by Mr. Chitwood from his above mentioned book are relevant:
Insofar as Abraham having both a heavenly seed and an earthly seed that would one day rule over the Gentile nations and through whom the Gentile nations would be blessed, the matter is as certain as the veracity of God's oath. He has sworn by Himself concerning the matter.
Israel, Abraham's earthly seed through natural, lineal descent from Isaac and Jacob, will one day dwell in the land of Canaan at the head of the nations, with Christ seated on David's throne in their midst. And not only will Israel rule the nations after this fashion but the nations will be blessed through Christ and Israel.
And the Church, Abraham's heavenly seed through positionally being "in Christ" (Galatians 3:16, 28, 29), will one day dwell in a heavenly land at the head of the nations. The Church [specifically the Bride of Christ] will occupy the position of consort queen, seated on the throne with Christ (Christ actually will have a dual reign — seated on David's throne in the earthly Jerusalem and on His Own throne in the heavenly Jerusalem. The Church though will reign as consort queen with Him only from His Own throne in the heavens, not from David's throne on the earth). And not only will the Church rule the nations after this fashion — as co-heir with Christ — but the nations will be blessed through Christ and the Church.
Both Israel and the Church possess a hope, and that hope is in relation to the calling of each. For Israel it is earthly and has its basis in Genesis 22:16-18; and for the Church it is heavenly and has its basis at the same point in Scripture.
1. Israel's Hope
The hope of Israel is mentioned in Acts 28:20. Paul was in Rome, imprisoned and bound by a chain, "for the hope of Israel." And that hope is explained in Acts 26:6, 7. It has to do with "the promise made of God to our fathers," and it is connected with Israel's future "resurrection" (Acts 23:6; 24:15). That is, "the hope of Israel" revolves around the promise given to Abraham and reiterated to Isaac and Jacob being realized following the resurrection of Old Testament saints at Christ's coming.
And Israel is not going to realize this hope apart from the two indispensables — "faith and patience ['patient endurance']." Israel is going to have to pass through "the time of Jacob's trouble," a time of trouble "such as was not since the beginning of the world to this time, no, nor ever shall be" (Jeremiah 30:7-9; Matthew 24:21). Israel, during that time, will be brought into a position wherein the nation will be forced to cry out to the God of their fathers. They will actually be forced into a position of faith (belief) in God; and when Christ returns and the Jewish people look upon their Messiah, the nation will then believe in Him (cf. Exodus 2:23-25; 3:7, 8; Hosea 5:13-6:2; Joel 2:1-27; Jonah 2:1-10; Zechariah 12:10-13:1; 14:1-9).
For individual Jews, "the hope of Israel" would be to have a part in events of that coming day when God's promise will be realized. However, most Jews comprising the nation during the Tribulation will not live to see that day. Only a minority of Jews will survive this period and be alive when their Messiah returns, realizing the hope possessed by the nation (Zechariah 13:8, 9).
2. The Christians' Hope
The text relative to "hope" in Hebrews, chapter six (v. 18) though does not concern Israel. Rather, it concerns Christians alone — "…the hope set before us" — with Israel being in view within the larger scope of the promise as given to Abraham (vv. 14, 15).
(Actually, Israel alone was in view within the original scope of the promise. The lineal descendants of Abraham through Isaac and Jacob were made the repository for both heavenly and earthly promises. But the heavenly aspect of the promised rulership and blessings was later offered to, rejected by, and taken from Israel at a time when the kingdom of the heavens was "at hand" [Matthew 3:1, 2; 4:17; 10:5-7; 12:22-32; 21:43]. Then the one new man "in Christ" was called into existence to be the recipient of that which Israel had rejected [Matthew 16:18; Galatians 3:28, 29; Ephesians 2:12-15; Hebrews 3:1; 1 Peter 2:9-11].)
The Christians' hope, with its basis found in the same place as Israel's — within God's promise to Abraham in Genesis 22:17, 18 — is referred to numerous places in the New Testament; and different aspects of this hope are shown through the different references.
In Ephesians this "hope" has to do with an inheritance (1:11-18); in Colossians it has to do with the coming glory of Christ (1:5, 23, 27); in 1 Thessalonians it has to do with a future salvation (5:8); in Titus it has to do with an inheritance and life in the coming age (1:2; 2:12, 13; 3:7); in 1 Peter it has to do with an inheritance, the salvation of one's soul, and participation in Christ's coming glory (1:3-9; 3:14, 15; 4:12, 13); and in 1 John it has to do with being unashamed and like Christ when Christians see Him "as He is" at the judgment seat (2:28-3:3).
Paul’s credentials as a Jew were impeccable: “an Israelite, of the seed of Abraham, of the tribe of Benjamin.” Although God has turned from Israel as a nation, Paul holds himself up as a Jew who by faith in the Messiah, Jesus Christ, became a Christian; and therefore, he is proof that God has not completely cast away His people whom He foreknew.
The situation was similar in Elijah’s day. The nation as a whole had turned from God to idols, and destroyed God’s alters and murdered His prophets. The circumstances were so bad that Elijah thought himself to be alone in the matter, that he was the one sole faithful servant of God. He even prayed against Israel instead of for it. But God’s message to him reflected something entirely different. In fact, he wasn’t a sole “survivor;” God had seven thousand men who had not bowed their knee to Baal.
Paul was making the point that this was in fact the case in his day, that God never leaves Himself without a witness. He always has a faithful remnant chosen as special objects of His grace.
Romans 11:6-10 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. What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were blinded. 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. Let their eyes be darkened, so that they do not see, and bow down their back always."
It is fortunate to those who are chosen by God that His choosing emanates from the basis of His grace and not of their works. These two principles — grace and works — are mutually exclusive. Paul had previously addressed this fact in some detail (3:21-28; 4:1-5:2). If God’s choice was based on works, rather than grace, then no one could ever have been chosen.
And the conclusion of the matter is adequately expressed by the following excerpt from the Believer’s Bible Commentary by William MacDonald, Thomas Nelson Publishers, 1995:
The conclusion, then, is that Israel failed to obtain righteousness because they sought it through self-effort instead of through the finished work of Christ. The remnant, chosen by God, succeeded in obtaining righteousness through faith in the Lord Jesus. The nation suffered what might be called judicial blindness. Refusal to receive the Messiah resulted in a decreased capacity and inclination to receive Him.
This is exactly what the Old Testament predicted would happen (Deuteronomy 29:4; Isaiah 29:10). God abandoned them to a state of stupor in which they became insensitive to spiritual realities. Because they refused to see the Lord Jesus as Messiah and Savior, now they lost the power to see Him. Because they would not hear the pleading voice of God, now they were smitten with spiritual deafness. That terrible judgment continues to this very day.
David, too, anticipated the judgment of God on Israel. In Psalm 69:22, 23 he described the rejected Savior as calling on God to turn their table into a snare and a trap. The table here means the sum total of the privileges and blessings that flowed through Christ. What should have been a blessing was turned into a curse.
In the Psalms passage, the suffering Savior also called on God to let their eyes be darkened and their bodies bent over as by toil or in old age (or, their loins made to shake continually).
Romans 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. Now if their fall is 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, if by any means I may provoke to jealousy those who are my flesh and save some of them. For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?
Paul continues the theme he addressed in chapter nine, verses six through thirty-three whereby he explained that the nation Israel, i.e., the Jews, stumbled over Christ and His message that extended the “kingdom of the heavens” to them. Instead of receiving by faith the Messiah, they continued down the path of works in which they insisted that God’s approval was achieved by legalism, i.e., adherence to the Mosaic Law. Upon Israel’s rejection, Christ turned from the Jews to the Gentiles.
The question Paul initiates, linguistically in the Greek, should read: “Have they stumbled that they should fall finally or forever?” In other words, was their fall permanent so that they would never be restored? Paul answers emphatically: “Certainly not!” God in fact intends for their fall, which then allowed the extension of the salvation message (including the offer of the “kingdom of the heavens”) to be extended to the Gentiles, to “provoke them to jealousy.” Why? In order to bring the nation of Israel back to an acceptance of the Messiah; and this will in fact occur.
As a result of Israel’s rejection of the gospel, the nation was set aside and the gospel went out to the Gentiles. In this sense, Israel’s fall provided “riches for the world” (“riches for the Gentiles”). But upon Christ’s glorious return at the end of the Great Tribulation, when Israel as a nation realizes its error and turns back in full faith-acceptance of the Messiah, “how much more their fullness” will be for the world. Then she will become the channel of blessings to the Gentile nations during the Messianic Era, which will be the realization of the promises made by God to Abraham and his progeny.
Paul addresses the Gentile nations (corporately) in verse thirteen, not to the group of Gentiles in the local assembly (church) at Rome. Just as he has been speaking to Israel as a nation and particularly because his ministry is as “an apostle to the Gentiles” (nations, i.e., corporately), he speaks to all Gentiles, which in a way magnifies his ministry. And he does this for a specific purpose: so that “if by any means I may provoke to jealousy those who are my flesh and save some of them.” That is, so that he may also awaken his brethren the Jews to the gospel message. He sought by every means to provoke to jealousy those who were his countrymen, so that he might be used by God to bring some of them to an acceptance of the Messiah, that they might be saved.
Verse fifteen is adequately commented upon by the Believer’s Bible Commentary, as follows:
This verse repeats the argument of 11:12 in different language. When Israel was set aside as God’s chosen, earthly people, the Gentiles were brought into a position of privilege with God and thus in a figurative sense were reconciled. When Israel is restored during the Millennial Reign of Christ, it will be like worldwide regeneration or resurrection.
This may be illustrated in the experience of Jonah, who was a figure of the nation of Israel. When Jonah was cast out of the boat during the storm, this resulted in the deliverance or salvation for a boatload of Gentiles. But when Jonah was restored and preached to Nineveh, it resulted in salvation for a city full of Gentiles.
Romans 11:16-22 For if the first-fruit is holy, the lump is also holy; and if the root is holy, so are the branches. 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, 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." Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear. For if God did not spare the natural branches, He may not spare you either. 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.
The apostle here employs two metaphors in his discussion of Israel as a nation and the Gentile nations (as a whole). The first most likely pertains to the first-fruit offering from the crops of the land as is depicted in Numbers 15:
Then it will be, when you eat of the bread of the land, that you shall offer up a heave offering to the LORD. You shall offer up a cake of the first of your ground meal as a heave offering; as a heave offering of the threshing floor, so shall you offer it up. Of the first of your ground meal you shall give to the LORD a heave offering throughout your generations. (vss. 19-21)
The thought is that the first-fruit reflects the character and nature of the lump or crop. And then the second metaphor pertaining to the root and branches of an olive tree reflects the same.
The application of both metaphors, as it relates to the nation Israel, goes back to Abraham. He was the first-fruit in that from him God brought forth the Jewish people, the chosen line. Abraham was “holy” in that he was “set apart” by God and given specific unconditional promises, which also applied to his descendants (the Jews, the nation Israel).
But some of the branches, representing the unbelieving portion of the nation Israel, were broken off of the olive tree. And this was specifically due to their rejection of the Messiah and His message of the “kingdom of the heavens” (i.e., the heavenly portion of the coming kingdom) being at hand. They in turn were removed from their place of privilege pertaining to this offer. Yet, some of the “branches” were retained, which reflected those individuals who had indeed believed in Christ and His message. Paul was an example of the remnant that accepted the Messiah by faith.
The “wild olive tree” refers to the Gentiles (the nations). They were grafted into the natural olive tree. That is they were then extended the offer of the “kingdom of the heavens” (the heavenly portion of the coming kingdom) upon their acceptance of Christ by faith.
Here it is important to note that the trunk of the natural olive tree is not the nation of Israel, but rather God’s offer of the “kingdom of the heavens,” which is obtained strictly by faith alone in Christ alone. Of course this offer (“gospel of glory” that only portends the Messianic Era) involves the “gospel of grace” (eternal salvation based solely upon the finished work of Christ, which can only be acquired by non-meritorious faith in Christ, is permanent, and portends eternal verities) as a prerequisite.
It is also important to note that the “wild olive branches” represent the Gentile nations, but the grafting process, which insures the promise of the heavenly portion of the kingdom, is secured both by initial faith and continuing faithfulness (“stand by faith”). To adopt a haughty attitude (an attitude of “pride,” which is the basis of all sin) instead of “fear” of God — an appreciation of the coming “judgment seat of Christ” and its consequences (which would reflect knowledge of the “Word of the Kingdom,” i.e., the hope or expectation of heirship with Christ and the ultimate purpose or end of God’s redemptive plan) — could result in the branches being removed from the natural olive tree, i.e., denied their being able to rule and reign with Christ during the Messianic Era.
This being the case, Gentiles who had believed in Christ were to be careful to understand their place of privilege in all humility. “For if God did not spare the natural branches, He may not spare you either. 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.”
Romans 11:23, 24 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again. 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?
From a national prospective the following comments regarding these two verses, as found in the Believer’s Bible Commentary, are appropriate:
And Israel’s severance need not be final. If they abandon their national unbelief, there is no reason why God cannot put them back into their original place of privilege. It would not be impossible for God to do this.
In fact, it would be a much less violent process for God to reinstate Israel as His privileged people than it was to put the Gentiles into that place. . . . To graft natural branches into their original cultivated olive tree is a very natural process.
But from an individual basis, God indeed does this every time a disbelieving Jew repents (turns around, i.e., turns from every other confidence by placing his trust/full confidence [faith] in Jesus Christ). Upon this act of faith alone in Christ alone God transforms the Jew into a Christian, a new creation in Christ (thereby becoming a member of the Body of Christ, the Church), which then restores his right to (opportunity for) heirship and rulership with Christ during the Messianic Era, i.e., provided he matures spiritually and endures in a life of faithfulness to Christ.
Romans 11:25-32 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. 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; for this is My covenant with them, When I take away their sins." Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. For the gifts and the calling of God are irrevocable. For as you were once disobedient to God, yet have now obtained mercy through their disobedience, even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. For God has committed them all to disobedience, that He might have mercy on all.
Paul reveals that the restoration of corporate Israel is an assured fact. He calls this a “mystery” (Gk: musterion), which in Scripture is not a truth difficult to understand, but a truth previously unrevealed (and therefore unknown) but is now revealed and publicly proclaimed.
New Testament “Mystery” Entries
Paul reveals this fact so that the Gentile believers will not be “wise in your own opinion,” i.e., not be conceited in their nationalistic view of the Jews. He goes on to say that “blindness in part has happened to Israel,” which is to indicate that national blindness to their Messiah and His message of the “kingdom of the heavens” has affected Israel with the exception of a believing remnant. And this blindness will continue “until the fullness of the Gentiles has come in,” which refers to that time when the last member will be added to the Body of Christ, the Church. There will be a fullness of the Gentiles, and there will be a fullness of Israel (11:12).
The “fullness of the Gentiles” must be distinguished from the “times of the Gentiles” (Luke 21:24). The “fullness of the Gentiles” coincides with the Rapture. The phrase “times of the Gentiles” refers to the entire period of Gentile domination over the Jews, beginning with the Babylonian captivity (2 Chronicles 36:1-21) and ending with Christ’s return to earth to reign. (Believer’s Bible Commentary by William MacDonald)
Although the above statement concludes that the “fullness of the Gentiles” coincides (or ends) with the Rapture, it can be argued that “the fullness of the Gentiles” will end at the same time as the “the times of the Gentiles,” since Gentiles (as well as Jews) will continue to be added to the Body of Christ during the Tribulation Period. This being the case, then the blindness affecting corporate Israel will not be lifted until she sees Christ coming with His saints as King of kings and Lord of lords at the end of the Tribulation Period (Revelation 19:11-16).
After the “fullness of the Gentiles” (11:25, KJV) the partial hardening of Israel will be removed and all Israel will be saved, that is, “delivered” (in the OT “saved” often means “delivered”) from the terrible Tribulation by the Messiah, the Deliverer. To confirm this, Paul quoted from Isaiah 59:20, 21 and 27:9. The statement, “All Israel will be saved” does not mean that every Jew living at Christ’s return will be regenerated. Many of them will not be saved, as seen by the fact that the judgment of Israel, to follow soon after the Lord’s return, will include the removal of Jewish rebels (Ezekiel 20:34-38). Following this judgment God will then remove godlessness and sins from the nation as He establishes His New Covenant with regenerate Israel (cf. Jeremiah 31:33-34).
Here Paul summarized God’s dealings with Israel and with the Gentiles. In order for God to bring the gospel to the Gentiles He had to deal with Israel corporately as enemies. But in relation to God’s choice (election) of Abraham and His covenant with him and the patriarchs, Israel is beloved. Because God chose Abraham, Isaac, and Jacob (cf. 9:6-13), He loves the nation and will carry through on His promises. . . . And God’s gifts and His call are irrevocable (lit., “for not repented of are the grace-gifts and the calling of God”). He does not revoke what He has given or whom He has chosen . . . .
The Gentiles to whom Paul wrote were at one time disobedient to God, but in this Age of Grace Gentiles (you) have now received mercy. When Adam disobeyed (5:19) all were constituted sinners because all humanity sinned in Adam (5:12). . . . Israel (they) is now corporately disobedient to God so that when God’s mercy to the Gentiles (you) reaches the full number (Romans 11:25), Israel will again receive mercy (cf. vv. 26, 27). God’s ultimate purpose is to have mercy on … all. To do so justly, God has bound (synekleisen, “enclosed, shut in on all sides”) all men over to disobedience. “All have sinned and fall short of the glory of God” (3:23). “Jews and Gentiles alike are all under sin” (3:9), so that “there is no difference” (3:22). When the Gentiles rejected God and disobeyed Him (1:17-21), God chose Abraham and his descendants as His special people. Now the disobedience of the Jews enables God to show mercy to the Gentiles. Then, when that purpose is achieved, He will again show mercy to Israel corporately. (The Bible Knowledge Commentary, Cook Communications Ministries, 1983)
Romans 11:33-36 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? Or who has first given to Him and it shall be repaid to him?" For of Him and through Him and to Him are all things, to whom be glory forever. Amen.
This chapter concludes with Paul’s doxology (a hymn of praise) to the marvels and workings of God, which has now been unfolded. The depth of the riches of the wisdom and knowledge of God, along with His judgments and ways, are all unsearchable by man — past finding out! This is one of the mysteries in the chart above, i.e., Colossians 2:2, 3, but in that verse it shows that the Father and Christ are One:
To all riches of the full assurance of understanding, to the knowledge of the mystery of God, both of the Father and of Christ, in whom are hidden all the treasures of wisdom and knowledge.
God’s decisions are too deep for mortal minds to fully understand. The way in which He arranged creation, history, redemption, and providence is beyond man’s limited comprehension. “For who has known the mind of the LORD?” The answer: No one, unless of course, God chooses to reveal it. And even then, as is stated in 1 Corinthians 13:12, man sees “in a mirror, dimly.”
No man is qualified to advise God — “Or who has become His counselor?” He does not need anyone’s counsel, and wouldn’t profit by it anyway (Isaiah 40:13, 14). And no one has ever made God obligated to him — “Or who has first given to Him and it shall be repaid to him?”
The Almighty is self-contained. He is the source of every good, He is the active Agent in sustaining and controlling the universe, and He is the Object for whom everything has been created. Everything is designed to bring glory to Him. Let it be so! To Him be glory forever, Amen. (The Bible Knowledge Commentary, Cook Communications Ministries, 1983) |