Who is Israel in the Book of Revelation? - A study of Romans 9 and 11

Excerpt: This is a study of Romans 9 and 11, but the purpose is to determine who Israel in the Book of Revelation is. This article concludes that, in Paul’s day, God elected a remnant from Israel but included believing Gentiles into this chosen remnant. This is the definition of “Israel” which we should take with us to the book of Revelation, for the interpretation of the Jewish symbols in that book.
Furthermore, God did not annul His word. Israel’s promises and covenants remain but now belong to this chosen remnant. Israel’s promises and covenants, therefore, now also belong to believing Gentiles. The NT did not replace the OT but is built on the foundation of the OT. Everything in the OT is still valid, except to the extent that the NT announces specific changes. The chosen remnant is a continuation of the chosen nation of the Old Testament; not a new entity with new founding principles.

This is a very long article. The reader may prefer to read the summary of this article: All Israel will be saved.

PURPOSE: TO EXPLAIN ISRAEL IN THE BOOK OF REVELATION

The focus of this website is the prophecies of Daniel and Revelation.  In order to explain the references to Jews in Revelation, such as the 144000 from the twelve tribes of Israel (Rev 7:4; 14:1), the purpose of this article is to determine what “Israel” means in the New Testament (NT).

Interpreters generally agree that Romans 9 and 11 are the most important NT chapters for a study of Israel’s current position and future role. The name “Israel” is used 11 times in Romans 9 to 11, but not a single time in any of the other chapters of Romans. The other chapters use the term “Jew” or “Jews”.  Generally “Israel” is contrasted with Gentiles, while “Jews” are contrasted with Greeks, for example, Rom 10:12; “For there is no distinction between Jew and Greek.” The use of the name “Israel” in Romans 9 and 11 confirms that the author has now moved away from a discussion of individual salvation to discuss the fate of the Jewish nation.

Some of the most controversial verses in Romans 9 and 11 are:

Rom 11:25  For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation–that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved … (NASB)

The key statement is “All Israel will be saved.”

The purpose of this study is particularly to understand what is meant by “All Israel” in Rom 11:26.

These are very complex chapters, and few people find the time to do an in-depth analysis of these chapters. Most are happy to read, accept and preach what other people wrote. Over time a number of species of alternative interpretations have evolved from which people select.  What this article offers is a fresh perspective based on an original and in-depth analysis of the text itself.

MAJOR VIEWS OF ISRAEL

One major view is that “Israel” in the Bible always refers to the ethnic nation of Israel; and that the references to Jews in the book of Revelation should be understood literally:

In this (dispensational) view all living Jews will, after a period of intense tribulation during the seven years before the return of Christ, accept Jesus as Messiah. This view is primarily based on the divine promises made to the Jews in the Old Testament (OT).  In this view, these promises have not been completely fulfilled and must be unconditionally fulfilled in the literal nation of Israel.  The Lord promised to never “cast off all the offspring of Israel For all that they have done” (Jer 31:35-37).  The Lord also promised that descendants from David will always “be rulers over the seed of Abraham, Isaac and Jacob” (Jer 33:25-26).

The best New Testament support for this view is from Romans 9 and 11.  In these chapters, we find statements such as:

It is not as though the word of God has failed (Rom 9:6).

Paul made this statement after mentioning his deep sorrow for the lost condition of his fellow Jews (Rom 9:1-3; cf. 10:1), and after mentioning the gifts and privileges they have received (Rom 9:4-5). Romans 9:6 must, therefore, be understood to say that God’s promises to Israel did not fail.

God did not reject His people (Rom 11:1)

In this context, this refers to Israel.

They did not stumble as to fall (Rom 11:11)

This statement follows an explanation of Israel’s failure (Rom 11:7-10).  The “they” therefore refer to non-believing Jews. “Stumble” refers back to Rom 9:32-33 where Jesus is described as a Stone of stumbling over which Israel stumbled. Romans 11:11, therefore, implies that non-believing Jews could recover from their stumble.

a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved. (Rom 11:25-26)

The “partial hardening” refers back to Rom 11:5-7, where it is said that God chose a remnant from Israel in Paul’s day, and hardened “the rest”.  Noting the word “until”, Rom 11:25-26 is understood by many to say that, after the last Gentile has come to faith (a few years before the return of Christ), and after a period of intense tribulation, the partial hardening will be removed and all remaining ethnic Jews will accept Jesus as Messiah.

From the standpoint of God’s choice they (Jews) are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable (Rom 11:28-29).

The other major view is that ethnic Israel is no longer part of God’s plan, and that, in Revelation, the name “Israel” refers to the church.  This view is primarily based on the New Testament, which redefines the term “Jew” not only to exclude non-believing Jews but also to include believing Gentiles.  Paul wrote “For he is not a Jew who is one outwardly … But he is a Jew who is one inwardly; and circumcision is that which is of the heart” (Rom 2:28-29) and that Abraham is “the father of all who are uncircumcised but believe, and the father of all who are circumcised and follow in the steps Abraham” (Rom 4:11-12 abbreviated).

Many that hold to this view also believe that Rom 11:25 predicts an end-time Jewish revival, but it will be a Jewish revival within the “church”. They do not foresee a separate future role for ethnic Israel apart from believing Gentiles.

HOW TO STUDY PAUL’S WRITINGS

Chapters 9 to 11 of Romans include some of the most difficult passages in the whole Bible. Romans 9 is well known as a key chapter on predestination. Romans 11 is a key chapter on the status of Israel.  Both these chapters have resulted in conflicting interpretations over the past 2000 years. Peter wrote that some of the things that Paul wrote are “hard to understand” (2 Peter 3:16). This must include Romans 9 and 11.

Paul’s writings may seem to jump around a bit, and it is not always easy to follow the flow of thought from one verse to the next. But the key to reading Paul is to know that he does not jump around. Paul often has a major concept in mind and uses various arguments, examples, and quotes to explain that major concept. This also applies to Romans 9 and 11. The key to linking these arguments, examples, and quotes is to identify the major concept.

To do this one should read the text many times over until the main issue becomes clear. Some well-read interpreters are able to write books about individual words, quoting the original language, but that sometimes only makes things worse if it makes it more difficult to clarify the main issue. This document emphasizes the overall flow of thought in these chapters.

WHAT IS THE QUESTION? (Rom 8:38-9:6)

Romans 9:6 is perhaps the most important verse in Romans 9:

But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel;

It is important to understand the context of this verse. In the Old Testament times, Israel was God’s unique and special people. God revealed His awful presence to them on Sinai. He spoke in an audible voice to them. To them alone did He give His “fiery Law”. He gave them the temple with His presence in the Holy of Holies.  He separated Israel from all other nations and “declares His words … His statutes and His ordinances to Israel.  He has not dealt thus with any nation” (Psa 147:19, 20 NASB).

Has anything been done like this …?  Has any people heard the voice of God speaking from the midst of the fire, as you have heard it, and survived?  Or has a god tried to go to take for himself a nation from within another nation by trials, by signs and wonders and … by great terrors, as the LORD your God did for you in Egypt before your eyes?  (Deut 4:32-34 NASB)

The church arose from within Israel.  For the first 3 or 4 years after the Cross, the church consisted only of circumcised Israelites, and the gospel of Jesus Christ was preached to them only and the Holy Spirit was given only to them. They saw themselves as part of Israel, and they did not associate with non-Jews. But when Israel once again rejected their Messiah by persecuting His Spirit-filled messengers, some years after the Cross, God guided the Jewish believers to share the gospel of the Jewish Messiah for the first time with Gentiles.

As the same time God called Paul and gave him to preach equality of Jew and Gentile; “Circumcision is nothing, and uncircumcision is nothing”, he wrote (1 Cor 7:19). The first eight chapters of Romans explain this message, without retaining any unique place for the Jew (Rom 1:16; 10:12). These chapters preach salvation and blessings apart from the Jewish Law, and by simple faith. For us, the first 8 chapters of Romans are old news, but for the Jewish Christians of Paul’s day, this message must have been astounding.

After assuring us, at the end of Romans 8, that nothing can separate us from the love of God which is in Christ Jesus our Lord (Rom 8:38-39), Paul’s thoughts turn to Israel, who has been separated from the love of God:

Rom 9:1-3 I have great sorrow … For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, (NASB)

The Jews were Paul’s worst enemies.  They harassed and persecuted him from town to town, stirring up lies and violence against him. Yet he still loved them passionately.

The main message of Rom 9:1-3, for the purpose of our study, is that (most) Jews are lost.  His willingness to be “separated from Christ”, for the sake of his fellow Jews, indicates that they are currently “separated from Christ”.  Only a remnant of Israel will be saved (Rom 9:27).  His heart’s desire and his prayer to God for them is for their salvation (Rom 10:1), and he would like to “save some of them” (Rom 11:14). They are unable to attain “righteousness” because they do not believe in Jesus Christ, but rather strove for righteousness through the works of the law (Rom 9:30-10:5).

Verses 4 and 5 list 8 special blessings which Israel received:

Rom 9:4-5 who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and … the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever.

These blessings make their rejection of Christ all the more serious.  Israel is “separated from Christ” in spite of everything they have received. To whom much is given, much is required (cf. Luke 12:48)!  Israel received much, and will, therefore, be judged severely:

“Nevertheless I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you” (Matt 11:22; see also Matt 10:15).

Then the key verse in Romans 9 follows:

Romans 9:6 But it is not as though the word of God has failed.
For they are not all Israel who are descended from Israel;
7 nor are they all children because they are Abraham’s descendants …
8 … it is not the children of the flesh who are children of God,
but the children of the promise are regarded as descendants.

Many people mistakenly propose that the fundamental question here is whether the word of God failed. But this issue is only addressed in Rom 9:6 and was summarily dismissed. Given the preceding verses, as discussed above, the correct, although unspoken, question behind 9:6 is: Why was Israel separated from the love of God?  OR  Why did Israel fail?

TWO ISRAELS EXPLAIN ISRAEL’S FAILURE. (Rom 9:6-8)

Paul gives us both a wrong and the right answer to this question. The wrong answer is that the word of God failed.  This was not the cause of Israel’s failure.

The correct reason for Israel’s failure is stated four times:

1. 1. 1. For they are not all Israel who are descended from Israel (Rom 9:6)
      2. nor are they all children because they are Abraham’s descendants (Rom 9:7)
      3. it is not the children of the flesh who are children of God (Rom 9:8)
      4. the children of the promise are regarded as descendants (9:8)

These statements contrast the same two groups of people, but describe them using different words:

Spiritual

Physical

9:6

Israel

Israel

9:7

Children

Abraham’s descendants

9:8

Children of God

Children of the flesh

9:8

Children of the promise

Descendants

Romans 9:6, therefore, says that Israel failed, not because God’s promises failed, but because not all Israelites are “children” or “children of God” or “children of the promise”.

Dispensationalists hold that Israel always means ethnic Israel, but Romans 9:6-8 describes two different Israels.

This document refers to these two Israels many times. The second Israel is here often called ethnic or literal or physical Israel, while the first Israel, representing God’s true children, is often called the true or spiritual Israel.

The first occurrence of the name “Israel” in the letter to the Romans (in 9:6) is therefore this spiritual Israel, and the first mention of anything in the Bible is important for understanding later references. Since there are two different “Israels,” care must be applied to determine which “Israel” is intended when we read the name later.

ISAAC AND JACOB: ELECTED CONTINUANCE (9:7-13)

Two examples are then used to explain the principle in Rom 9:6-8; Isaac (Rom 9:7-9) and Jacob (Rom 9:10-13). These examples are linked to 9:6 by connecting words:

• • • The example of Isaac (Rom 9:7-9) is linked to the principle in Rom 9:6-8 by connecting the words “nor”, “but” “that is”, “but” and “for”.
    • The example of Jacob is linked to 9:6 by the starting words “and not only this, but”, and other connecting words and phrases.

Isaac was Abraham’s promised son and Jacob was Isaac’s chosen son. Isaac and Jacob inherited the covenant promises God made to Abraham. Since they serve as examples of the true Israel, it means that the true Israel was promised and chosen to inherit the calling (mission given to Abraham) and promises (made to Abraham).

Ishmael was Isaac’s brother and Esau was Jacob’s brother.  Abraham’s firstborn son (Ishmael) was excluded from the covenant promise (Gen 17:18-21) by the election of Isaac, and Esau was excluded by the election of Jacob. Ishmael and Esau serve as examples of the rest of ethnic Israel in Paul’s day. This means that the rest of Israel of Paul’s day was excluded from sharing in the calling or promises by the election of true Israel. The rest of Israel today has the same status as Ishmael and Esau.

To return to the fundamental question “Why did Israel fail?”, these examples teach that, in general, physical descent from Abraham does not give one a right to Abraham’s calling and gifts, but more specifically, Israel failed because God chose true Israel, which is, in Rom 9:6, a subset of ethnic Israel.

ELECTED FOR THE MISSION (9:13-21)

The example of Jacob is concluded as follows:

Jacob I loved, but Esau I hated. (Rom 9:13)

This sounds harsh and unfair, and Paul is quick to explain that election does not depend on what the individual wants or does (9:16), but only on God’s mercy (Rom 9:15):

He has mercy on whom He desires, and He hardens whom He desires. (Rom 9:18)

These verses comment on the election of Jacob, which is an example of the election of the true Israel (Rom 9:6).  God had mercy on Jacob, but hardened Esau. Applied to 9:6, it means that God had mercy on the true Israel, but hardened the rest of Israel. Romans 11:7 summarizes the election in Romans 9 well:

What Israel is seeking, it has not obtained, but those who were chosen obtained it, and the rest were hardened …

There is no need to read election to salvation into these verses:

(1) These verses explain the election of Jacob, and Jacob was not chosen for salvation.  The election of Jacob never meant that he and his offspring are saved, as Paul makes clear in Rom 9:27.  The election of Jacob was a corporate election to perform a specific mission for God on earth, namely to be the vehicle for the promised blessings to “all the families of the earth” (Gen 12:3).  In particular, God selected Israel as the nation from which the world’s Messiah, Jesus Christ, will be born, which is the ultimate blessing promised via Abraham (see Rom 15:8; 2 Cor 1:20; Gal 3:16 and Gal 3:29).

(2) Neither does the election of Jacob mean that his non-elected and hardened brother, Esau, and Esau’s descendants, and all other people on earth, are lost. Many examples can be listed from the Old Testament of non-Israelites that were saved.  Nebuchadnezzar and Cyrus were kings from foreign nations that were probably saved. The Gentiles that “do instinctively the things of the Law”, even though they do not have the law, are saved (Rom 2:14).

(3) There is not a single word about salvation in these verses. People read salvation into these verses.

(4) Divine election is such an important issue in Romans 9 that most articles on Romans 9 are about divine election. But it is important to remember that the purpose of Romans 9 is to explain why Israel failed. Election is actually a secondary concept in Romans 9. The fact that election is so important in this chapter, which explains why Israel failed, means that Israel’s failure was God’s decision. But while God corporately hardened Israel, this does not mean that they are eternally lost. It is quite possible that God might save somebody whom He hardened to achieve a specific purpose. Paul’s whole point in Romans 11:11-15 is, for example, that the hardened Israelites can still be saved.

(5) This hardening of Pharaoh was not to eternal damnation.  God’s purpose for hardening Pharaoh was to save, not to send Pharaoh to hell. Pharaoh was probably already beyond the point of no return when God hardened him. He hardened Pharaoh to show His power and to reveal Himself to Egypt and, by implication, to the whole earth (cf. Rom 9:17). God used Pharaoh to reveal Himself to a needy world. God made Pharaoh dull so that he would not understand the implications of the miracles he was experiencing.

(6) Similarly, the purpose of the hardening of Israel was not to damnation, but to save. God hardened the nation of Israel by allowing non-believing leaders in the Jewish hierarchy to influence the nation’s decision against Jesus. By using the right person at the right time, for instance in the way that He used Moses, God could have caused Israel to accept Jesus, despite the fact that most of them are eternally lost. But God decided to harden the nation.  The purpose is salvation.  It was God’s decision to harden Israel (Rom 11:5), and through their hardening there came riches and reconciliation for the Gentiles (Rom 11:12, 15). God purposefully hardened Israel to make the gospel available to non-Jews. Therefore, whether He elects or whether he hardens, God does everything to save.

Some argue that the very intensity of the arguments in these verses must mean that they are about salvation. Not so. Everywhere he went, Paul first spoke to the Jews, and Israel’s election was very important for them. To teach the Jews that they are no longer the chosen nation was no small matter.

POTTER PHASE I:

Verse 18 reads:

He has mercy on whom He desires, and He hardens whom He desires. (Rom 9:18)

When Paul said this previously to the Jews, he probably received the response recorded in verse 19:

Why does He still find fault? For who resists His will?

To respond to the amazingly arrogant objection that God’s election of human instruments is unfair (Rom 9:19), Paul uses a potter to illustrate God’s right to make, from the same lump, one for common use and another for honorable use (Rom 9:20-21). Paul received the image of a chosen vessel from God.  With reference to Paul, the Lord said:

he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel (Acts 9:15)

The lump from which the vessels are made (Rom 9:21) is used in Rom 11:16 as a symbol for Abraham and his descendants.  The potter illustrates the dividing of Abraham’s descendants into two groups.

The potter illustration is still a further explanation of the election of Jacob above Esau (Rom 9:10-13), which is an explanation of the election of the true Israel above ethnic Israel. This means that, through His mercy, God elected true Israel for honorable use. They were to be His spokesmen on earth. But He hardened the rest of ethnic Israel to common use. They do not have any special role in God’s plan.

In this document, Rom 9:20-21 is called the first phase of the potter illustration, to distinguish it from the next three verses, where the potter illustration continues, but applied differently.

People that support predestination use these verses as proof that God is not unfair to elect who should suffer in hell for all eternity, irrespective of what the man does or want.  In my view, this is a horrible distortion of God’s word. God does not predestine people to hell, and hell is not senseless eternal torment.

POTTER PHASE II (9:22-24)

Rom 9:22  What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? 23 And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, 24 even us, whom He also called, not from among Jews only, but also from among Gentiles.

In this document, 9:22-24 is called the second phase of the potter illustration.  It differs significantly from the first phase:

• • • The vessels for honorable use and common use are now replaced by vessels of mercy and wrath.
    • Non-Jewish Christians (Rom 9:24) are now brought into the picture for the first time in this chapter.
    • While the previous verses only contain general principles and examples from history, 9:22-24 specifically applies to Paul’s day.

Up to verse 21, Paul explains the dividing of Abraham’s descendants into a group that inherits his call, and the rest that do not. Most commentators believe that 9:22-24 changes the subject from Israel to the whole world.  They propose:

• • • that the vessels of mercy represent all believers,
    • that the vessels of wrath represent all non-believers, and
    • that the destruction of the vessels of wrath is the punishment of hell.

In contrast, it is proposed here that 9:22-24 continues the discussion in the previous verses of Israel specifically. It is proposed here that the distinction between the wrath-vessels and the mercy-vessels is not only another explanation of the distinction between the two Israels of Rom 9:6, but the main explanation of the two Israels, for the following reasons:

• • • In Romans 9, only 9:6 and 9:22-24 describe Paul’s present day. Everything else in Romans 9 is examples from history, or quotes from the Old Testament, or general principles.
    • The vessels of wrath represent ethnic Israel. This point requires a more substantive discussion, and is therefore discussed under the next heading:

VESSELS OF WRATH REPRESENT ETHNIC ISRAEL.

The following are offered as proof that the vessels of wrath are a symbol for ethnic Israel:

(A) Ethnic Israel is the subject and focus of the entire chapters 9 and 10.

The purpose of the chapter is to explain why Israel failed (Rom 9:1-6).  Paul explains the failure of ethnic Israel by differentiating between two Israels; ethnic Israel and spiritual Israel (Rom 9:6), with Isaac (Rom 9:7-9) and Jacob (Rom 9:10-13) as examples of the true Israel.  The discussion of election (Rom 9:14-21) is an extension of the Jacob example, and therefore also explains why Israel failed. Ethnic Israel is also the focus in the quotes after the potter illustration (Rom 9:25-29), and in the subsequent discussion of the contrast between salvation by faith and salvation by works (Rom 9:30-10:21). Ethnic Israel is, therefore, the subject and focus of the entire chapters 9 and 10, and we should expect to find ethnic Israel in the potter illustration. Why would non-believers in general abruptly find a place in the middle of this chapter?

(B) The purpose of Romans 9 is to explain that Israel failed due to election.

Some seem to suggest that the main topic of Romans 9 is election, with Israel used as an example. It is the other way round.  The purpose of Romans 9 is to explain why Israel failed. OR: Why was Israel separated from the love of God? (Rom 8:39) The Jacob example indicates that Israel failed due to divine election; it was God’s decision. The subsequent explanation of election only elaborates on the Jacob example. This is followed by the potter-parable, which is an illustration of how election works. Therefore, since the purpose of Romans 9 is to explain that Israel failed due to election, and since the potter is an illustration of how election works, the symbol in the potter illustration which is rejected through election, namely the vessels of wrath, should be ethnic Israel.

(C) Throughout Romans 9 Abraham’s descendants are divided into two groups.

Throughout Romans 9 Abraham’s descendants are divided into two groups.  The one group inherits Abraham’s mission and promises; the other has no further involvement. The first, in Rom 9:6, is the distinction between the true Israel and physical Israel. Next follows Isaac versus Ishmael, then Jacob versus Esau. Then it is the vessels for honorable use and vessels for common use. The word “use” indicates that this differentiates Abraham’s descendants on the basis of earthly function.

The vessels represent Abraham’s descendants because the entire chapter is about Abraham’s descendants. This is also indicated by the “lump” from which the vessels are made (Rom 9:21), which is used in Rom 11:16 to represent Abraham’s descendants. The vessels of wrath and mercy therefore also divide Abraham’s descendants into two groups.

Since the vessels of mercy are the faithful Jews, the vessels of wrath must represent the unfaithful Jews. Ethnic Israel becomes “vessels of wrath prepared for destruction” because its election for honorable use is destroyed, and it became “for common use.”  The Jews that represent true Israel (9:6) are vessels of mercy because they are “for honorable use.”

(D) The quote that explains the vessels of wrath is about Israel.

The potter illustration is followed by three quotes from the Old Testament (Rom 9:25-29).  The word “for” with which these quotes start indicates that these quotes explain the vessels of mercy and wrath in Rom 9:22-24. These vessels represent three people groups: vessels of wrath, believing Jews and believing Gentiles.  The quote from Hosea (those who were not My people will be called My people) explains the inclusion of the Gentiles in the vessels of mercy. The first quote from Isaiah (only a remnant of the Israelites will be saved) may explain the remnant of Jews included in the vessels of mercy.  The second Isaiah quote concerns the destruction of ethnic Israel (Rom 9:29). The only vessels to which this quote may apply are the vessels of wrath.  Since the quote is about ethnic Israel, these vessels must also refer to ethnic Israel.

(E) The next section also explains the vessels and distinguishes between Israel and the Christians.

The next section, which starts in Rom 9:30 and continues until the end of Romans 10, starts with the words “What shall we say then?”  This implies that this section further explains the previous section in different words. Furthermore, the similarity of the quotes at the end of Romans 10 (make you jealous by that which is not a nation; found by those who did not seek me; Israel … all the day long I have stretched out My hands to a disobedient and obstinate people) with the quotes in Rom 9:25-29 confirms that everything in-between these two sets of quotes elaborate on the quotes. Like the quotes, 9:30-10:21, therefore, explain the vessels. Since this section explains the distinction between ethnic Israel and the believers, and since the believers are represented by the mercy-vessels, the wrath-vessels must represent ethnic Israel.  The table illustrates the contrasts:

Chosen vessels

Rejected vessels

Second phase

Vessels of mercy

Vessels of wrath prepared for destruction

Quotes 9:25-29

Those who were not my people, become “beloved.”

Of Israel, the remnant will be saved.

Unless the Lord had left to Israel a posterity, it would have become like Sodom and Gomorrah.

9:30-10:21

Gentiles … attained righteousness … by   faith

Israel, pursuing a law of righteousness

Quotes 10:19-21

found by those who did not seek Me

Israel … all the day long I have stretched out My hands to a disobedient … people

(F) The description “vessels of wrath prepared for destruction” fits ethnic Israel well.

In Romans 9 to 11, Israel is described as failed (Rom 11:12) and fallen (Rom 11:11, 12, 22), predicted to be destroyed like Sodom and Gomorrah (Rom 9:29), stumbled (Rom 9:32), not obtaining what it sought, blinded or hardened (Rom 11:7, 25), rejected (Rom 11:15), broken off (Rom 11:17, 19) and under God’s severity (Rom 11:22). The example of Jacob implies that they are excluded by the election of the faithful remnant. The redefinition of Israel in Rom 9:6 as people who are circumcised in their hearts (Rom 2:28-29) implies that they no longer are the true Israel.  The later references to a nation that will make Israel jealous (Rom 10:19; 11:11, 14) imply that Israel lost their privileges. Throughout Romans 9 to 11 ethnic Israel is therefore represented as being destroyed. The description “vessels of wrath prepared for destruction” fits ethnic Israel well. 

(G) God “endured” the “vessels of wrath.

Rom 9:22-23 is a bit difficult to follow, but it clearly distinguishes between vessels of wrath and vessels of mercy. It further distinguishes between the past and the present. God “endured” (past tense) the “vessels of wrath” (Rom 9:22), but He has now made known the riches of His glory upon the vessels of mercy (the Christians). This implies that He is no longer enduring these vessels of wrath, which means that they have already been “destroyed”, and therefore cannot be non-believers in general.

(H) The “all the day”-quote links Israel to the vessels of wrath.

God said, “as for Israel”, “all the day long I have stretched out My hands to a disobedient and obstinate people” (Rom 10:21). This is similar to the vessels of wrath being “endured with much patience”, confirming that the vessels of wrath represent ethnic Israel.

TRUE ISRAEL INCLUDES GENTILES.

It was argued above that Rom 9:22-24 is a more detailed explanation of 9:6 because, in Romans 9, only Rom 9:6 and 9:22-24 describes Paul’s present day, and because the vessels of wrath represent ethnic Israel. However, the vessels of mercy include Gentiles (Rom 9:24), while the true Israel in 9:6 does not mention Gentiles. It is proposed here that the true Israel of 9:6 is the same as the mercy-vessels, even though these vessels include Gentiles, argued as follows:

(A) Romans 9:6 does not prohibit the inclusion of Gentiles into the real Israel.

Romans 9:6 simply says that not all Israelites belong to the real Israel. This certainly does not prohibit the inclusion of Gentiles into the real Israel.

(B) Only 9:6 and 9:22-24 explain the present time.

Most of Romans 9 are examples from history, general principles (of election) and supporting quotes from the Old Testament. The only place in Romans 9 where these examples, principles and quotes are practically applied to the present time, apart from 9:6, is in the second phase of the potter illustration in 9:22-24. Therefore the two classes of vessels in v22-24 explain the two Israels of 9:6.  Since the vessels of wrath represent the ethnic Israel of 9:6, the vessels of mercy is the true Israel of 9:6.

(C) Both the true Israel and the vessels of mercy result from election decisions in Paul’s day.

Romans 9:6, supported by the examples from history and the potter illustration, teaches that true Israel has been elected.  The second phase of the potter illustration (v22-24) indicates that the Christians have been elected. Therefore, both true Israel and mercy-vessels (Christians) were elected in Paul’s day, and in both elections, ethnic Israel lost its position of privilege. Surely then these must be the same election decision, and the true Israel must be the same as the vessels of mercy.

(D) Both true Israel and the mercy-vessels are described as children of God, promised and chosen.

Romans 9 applies the characteristics of true Israel to the vessels of mercy:

• • • • True Israel is the “children of God” (Rom 9:8), while the vessels of mercy are the “sons of the living God” (Rom 9:24-26).
      • Like Isaac (9:8), the vessels of mercy were promised (prepared beforehand for glory – Rom 9:23).
      • Like Jacob, the vessels of mercy were chosen (us, whom He also called – Rom 9:24).

(E) Both the true Israel and the Christians in Galatia (Gal 1:2), including Gentiles, are described as “like Isaac … children of promise” (Gal 4:28, compare 9:7-8).

(F) Both the true Israel and Christian non-Jews are “regarded as descendants.”

Ethnic Israel is described as “Abraham’s descendants” and as “children of the flesh” (Rom 9:6-8), while the true Israel is “regarded as descendants” (Rom 9:8).

Other Scriptures teach that believing Gentiles are also regarded as “descendants” (Rom 4:16) or as “Abraham’s descendants” (Gal 3:28-29, 7) or as Jews (Rom 2:28, 29).  For instance:

“So if the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision?” (Rom 2:26)

Paul often describes Jews as “the circumcision”.  The “uncircumcised man” (Rom 2:26) is a Gentile. Romans 2:26 therefore effectively says that if a Gentile man keeps the Law, he is regarded as a Jew. The word “regarded” (Strong G3049) in 2:26 is the same as the word used in Rom 9:8.

Both the true Israel and Christian non-Jews are, therefore “regarded as descendants.” It follows that the latter are included in the true Israel of 9:6.

Many try to understand Romans 9 against the current situation, where the church is completely dominated by non-Jews. But, when Paul wrote, the core and leadership of the church were Jews.  For instance, Paul described the “most eminent apostles” (2 Cor 11:5) as Hebrews, Israelites and (literal) descendants of Abraham (2 Cor 11:22). To this core of Jews a growing fringe of Gentiles was added. Paul’s description of true Israel, as consisting primarily of faithful Jews, should be understood against this context. The implication for the present-day Church is altogether another topic.

QUOTES EXPLAIN THE VESSELS. (9:25-29)

An overview of these quotes was given above in the section dealing with the wrath-vessels. These quotes from Hosea and Isaiah follow immediately after the potter illustration, and help us to understand the vessels of wrath and mercy.

Paul quotes Isaiah to say that only a remnant of Israel will be saved (Rom 9:27). Isaiah ministered prior to the Babylonian captivity to the two southern tribes; known as the kingdom of Judah. The remnant that will be saved probably in the first place referred to the small number of Israelites that returned to Jerusalem after the Babylonian captivity, but is here applied by Paul to the remnant in His day.

Paul also quotes Isaiah saying that if it wasn’t for this remnant, entire Israel would have been destroyed, like Sodom and Gomorrah (Rom 9:29). This supports the proposal that the wrath-vessels, prepared for destruction, refers to Israel.

Paul quotes Hosea concerning people that previously were “not My people”, but who will become “beloved” and “sons of the living God” (Rom 9:25-26). A study of the book of Hosea will show that the “not My people”, that will be called “My people”, originally were Israelites, in particular the faithless Northern Ten Tribes, that collectively were called Israel. Hosea refers to the Northern Ten Tribes as “not My people” on account of spiritual adultery. Therefore some dispensationalists propose that Paul here applies these words to Jews. However, the following indicates that Paul uses this quote here to support the inclusion of Gentiles into the mercy-vessels:

1. The quotes are connected to the mercy-vessels and to the Gentiles by the linking words “As He says also in Hosea”:

vessels of mercy … us, whom He also called, not from among Jews only, but also from among Gentiles. As He says also in Hosea (Rom 9:23-25).

1. The Isaiah quotes clearly deal with Israel, represented by the wrath-vessels. If the Hosea quote also deals with Israel then there would be no quote in support of the mercy-vessels, and the inclusion of the Gentiles into the mercy-vessels, which is unlikely.
2. After the quotes, from 9:30 onwards, Paul contrasts Israel’s salvation by works with the Gentiles’ salvation by faith. Therefore, if both the sections before and after the quotes explicitly include Gentiles (the vessels of mercy), then the quotes must cover Gentiles as well.

THE SAVED AND THE CHOSEN WERE THE SAME IN PAUL’S DAY. (9:30-10:21)

Romans 9:30-10:21 explains salvation by faith (Rom 9:30) by contrasting it with the pursuit of righteousness through works (Rom 9:32). In sharp contrast to the first part of Romans 9, this section does not use election language at all.

Since 9:30-10:21 further explains the vessels, the mercy-vessels (us, whom He also called, not from among Jews only, but also from among Gentiles) also are the people in 9:30-10:21 that pursue righteousness by faith.

Above it has been argued that the election in Romans 9 is election to a mission, not to salvation. But if this is the case, why are the elected (the mercy-vessels) the same as the saved?

It is explained here as follows: There always was a vast difference between the saved and the chosen nation in OT times (Israel).  Few of the chosen nation were saved and many non-Jews were saved.  Through the crisis around Jesus as the messiah a remnant came to be (Rom 11:5), and God elected to use this remnant as His new chosen nation. At that point in history the elected chosen nation (chosen for a mission) and the saved were the same, to a large extent. Given this historical context Paul could correctly imply that they are the same.  As the new chosen nation (the remnant) developed into formal organizations and adopted heathen teachings and customs, it became socially more acceptable, and unconverted people joined its ranks. The Christian movement became similar to Israel of the OT, with a vast difference between the saved and those that call themselves Christians. Few church members are saved while many non-church members are saved.

THE TWO FOCI OF ROMANS 9 TO 10

Romans 9:6 made a distinction between two groups of Jews, and the subsequent texts up to verse 21 only refer to Jews and contrast these two groups of Jews.

After the historical examples and general principles in the previous verses, 9:22-24 returns to a discussion of Paul’s present day, and includes Gentiles for the first time in the chapter.  From that point forward, until the end of Romans 10, the contrast is between Israel and the believers, explaining the inclusion of the Gentiles.

It is therefore proposed here that Romans 9 is like an ellipse with two foci; 9:6 and 9:22-24. Rom 9:6 is the key verse. Romans 9:22-24 restates the difference between ethnic Israel and the true Israel in 9:6, using the election language of the potter illustration. Everything else in Romans 9 (and 10) rotates around and explains these two foci.

ROMANS 11:1-10

Romans 10 ends by describing Israel as “disobedient and obstinate” (Rom 10:21). But in the next verse Paul declares:

“God has not rejected His people, has He? May it never be!” (Rom 11:1)

Paul uses himself as proof:

“For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin” (11:1).

Paul then modifies his previous statement by adding “whom He foreknew”:

“God has not rejected His people whom He foreknew” (Rom 11:2).

Paul continues to explain the “His people whom He foreknew” using the example of Elijah’s 7000, and concludes the example in verse 5:

“In the same way then, there has also come to be at the present time a remnant according to God’s gracious choice.“

A remnant (Rom 11:5) of a cloth is the portion that remains after most of the cloth has been cut off. The remnant of Israel is what remains after most of Israel has been cut away.

Most commentators, believing this verse refers to election to salvation, manage to spend much time on the Rom 11:6:

Romans 11 starts by referring to “His people”, which is Israel in general, with Paul himself as proof that God did not reject them (Rom 11:1). Then it moves to “His people whom He foreknew”, using the 7000, which God kept for Himself (Rom 11:2-4) as an example of the present time chosen remnant (Rom 11:5-7), which proofs that God did not reject “His people whom He foreknew”.  The next four verses (Rom 11:7-10) shift the focus to the rest of Israel:

Verse 7, therefore, summarises all ten verses by dividing Israel into two groups; the chosen remnant and the hardened rest. This is the essence of these 10 verses.

The remnant is chosen (Rom 11:6). The rest of Israel has been hardened. The rest of Israel is therefore not part of God’s chosen people. This is consistent with Romans 9, where the Jacob-example and the potter illustration identified the true Israel as elected, and the rest of Israel hardened, having the same status as Ishmael and Esau.

“HIS PEOPLE WHOM HE FOREKNEW” IS THE REMNANT (11:1-5).

Many commentators propose that “His people whom He foreknew” (Rom 11:2) refers to the entire nation, because the entire nation was foreknown:

It is, however, shown below that the “His people whom He foreknew” is a subset of ethnic Israel:

Paul as an example (11:1)

Paul uses himself as proof that God did not reject Israel, but Paul here does not represent all Jews. He is specifically an example of the Jewish Christians; a subset of the Jews.

Foreknew earlier in Romans

The word “foreknew” was used in Rom 8:29 to describe the people that were “predestined to become conformed to the image of His Son.”  This cannot be the entire nation.

The linking words

The words “or do you not know” (Rom 11:2), with which the example of the 7000 starts, links the 7000 to the people “whom He foreknew”. Furthermore, the words “in the same way” (Rom 11:5) makes the chosen remnant (Rom 11:5) the conclusion of the example of the 7000 and therefore the explanation of the “His people whom He foreknew”. Since both Elijah’s 7000 and the “remnant” are subsets of Israel, the people that God “foreknew” in verse 2 must also be a subset of the Jews.

Election concepts

The word “foreknew” (Rom 11:2) indicates that the “His people whom He foreknew” have been elected and the word “choice” (Rom 11:5) indicates that the “remnant according to God’s gracious choice” has been elected. Since both have been elected, the “His people whom He foreknew” must be the same as the remnant. And since the remnant is a subset, the people “whom He foreknew” must also be a subset. Furthermore, the phrase “I HAVE KEPT for Myself” (Rom 11:4) is also an election concept, strengthening the link between the “His people whom He foreknew” and the remnant.

Present-day application

In Romans 9 the present-day application (v22-24) elaborates on the definition of the true Israel in 9:6. Romans 11:1-10 follows a similar pattern.  It first defines His true people, then it gives historical examples, and then it makes a present-day application; “In the same way then, there has also come to be at the present time a remnant”.  Both present day applications elaborate on the definition of His true people, which means that His true people (His people whom He foreknew) is the remnant.

THE MESSAGE AND PATTERN OF ROMANS 9 REPEATED

In both Romans 9 and Romans 11:1-10 the key question is about Israel as God’s chosen people, and the two passages follows a similar pattern:

A: Both start with a categorical denial. Romans 9 denies that God’s word failed.  Romans 11 denies that God rejected His people.

B: Both devote most of the space to a justification of these denials, and in both a remnant of Israel explains the denials (Rom 9:6; 11:5). In Romans 9, the remnant is the true Israel within ethnic Israel (9:6). In Romans 11, the word “remnant” is explicitly used (11:5) and explained (Rom 11:7).

C: Both contrast this remnant with the entire nation. In Romans 9 the contrast is between ethnic Israel and true Israel (9:6). In Romans 11, it is between His people and His people whom He foreknew (11:1-5).

D: In both chapters this contrast, and particularly the true Israel, is justified by means of historical examples. In Romans 9, it is Isaac and Jacob. In Romans 11 it is Paul himself and Elijah’s 7000.

E: Both are dominated by election language, therefore explaining ethnic Israel’s failure as God’s decision.

In Romans 9 election is explained as the contrasts between love and hate (Rom 9:13), and between mercy and hardening (Rom 9:18). The election of the true Israel (the remnant) is further explained with the example of Jacob and the illustration of the Potter’s vessels (Rom 9:19-21).

Romans 11:1-10 uses election language to describe the remnant as “His people whom He foreknew” (Rom 11:2), “a remnant according to God’s gracious choice” (Rom 11:5) and as those who were “chosen” (Rom 11:7).  The “rest” of Israel, which is the part of Israel that has been cut off, is described as hardened (11:7).

F: In both chapters, the contrasts and examples of election are concluded with present-day applications. In Romans 9, it is the vessels of wrath and mercy in the potter illustration (9:22-24), where the mercy-vessels represent “us” (Rom 9:24). In Romans 11, “there has also come to be at the present time a remnant according to God’s gracious choice” (Rom 11:5).

The message and pattern of 11:1-10 is therefore similar to that of Romans 9. God did not reject Israel, and His promises to Israel did not fail. Rather, He elected a remnant out of Israel. They are His chosen people. The rest He hardened. They are not part of the chosen people.

REMNANT CHOSEN TO A MISSION (Rom 11:6)

Election in Romans 9 was national and corporate.  That election, therefore, was not to salvation. It was easy to sidestep the onslaught of our brothers that believe that God sovereignly decides who are saved and who are lost.  But the election in Romans 11:1-10 is not a group of people, like a nation. Election in 11:1-10 is individual. God has kept for Himself (Rom 11:4) a remnant (Rom 11:5), which is just a group of individuals. Does this prove that God elects individuals to salvation?

No.  Paul uses himself as an example of the election in Romans 11.  He serves as an example of the remnant. People speak about Paul’s conversion on the road to Damascus, but that was not his conversion.  It was his call to a mission.

For Paul Damascus was a change of facts, not a change of heart.  Conversion is not learning new facts. Satan never doubted God’s existence or goodness, but still, he sinned. Having the right facts does not save you. Previously Paul was convinced that Jesus was a deceiver.  That was what his teachers told him, and he believed them. His facts were wrong. When his facts were changed on the way to Damascus, it did not immediately change his heart. He was the same old fire-breathing Saul. The new facts found fertile soil in his heart, but he had a long way to go before he could stand before God on the basis of mercy only, not on works, as he was brought up to believe.  Until he came to the realization that he was the foremost of all sinners (1 Tim 1:15), he was in danger of eternal loss. He was eventually saved, but not on his way to Damascus. God confronted him on the road to Damascus because he was the right man for the job. That was his call to a mission.

Paul serves as an example of the chosen remnant that has been called in the same manner to the mission of taking the gospel of Jesus to the world. To be chosen does not guarantee salvation.

As indicated by Rom 11:6, the remnant did not deserve to be called.  Nobody deserves to be chosen by God. Paul did not deserve to be chosen. After he was confronted by Jesus on his way to persecute the believers in Damascus, he would have often been tempted to think that God chose him on the basis of merit, but from this text it is clear that he eventually realized the call which he received was pure grace.

ROMANS 11:11-32

HARDENED JEWS CAN STILL BE SAVED. (11:11)

In response to the frightening description of the hardened Jews in verses 7 to 10, verse 11 starts the final section of Romans 9-11 with a third denial:

“I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous” (Rom 11:11).

“Stumble” refers back to Rom 9:31-33, where Jesus was described as a stumbling stone, over which Israel stumbled.

All of the discussion in Romans 9 to 11 up to this point is about past events that gave rise to the present situation.  There was nothing about future possibilities. Future possibilities are mentioned for the first time in Rom 11:11.

FALL

The meaning of “fall” must be determined by the context, and the verses that follow contain many indications that it is still possible for hardened Israelites to be saved:

• • • salvation has come to Gentiles to make Israel jealous (Rom 11:11, 14) (so that they may desire that which God’s chosen obtained – see verse 7);
    • their “fulfillment” (Rom 11:12) as opposed to their “transgression” and “failure”;
    • their “acceptance” (Rom 11:15) as opposed to their “rejection”;
    • Paul wishes to “save some of them”  (Rom 11:14).
    • God is able to graft them in again (Rom 11:23).
    • All Israel will be saved (Rom 11:26).

“Fall” therefore means to permanently remain stumbled, without the hope of returning to God. Paul indicates that, although they have been “hardened” (Rom 11:7), they still can return to God.

THEY

People that argue that Rom 11:26 refers to ethnic Israel often also argue that the denial in Rom 11:11 applies to ethnic Israel as a corporate entity. In other words, they read this verse as saying that ethnic Israel has not stumbled to fall, which means that ethnic Israel corporately may or will be revived. The question is what “they” in Rom 11:11 refers to. Consider the text:

Rom 11:8 to 10 contain quotes in support of Rom 11:7. It is proposed here that the “they” in verse 11 does not refer to anything in the quotes, but to something in verse 7. Verse 7 divides Israel into two groups; the chosen remnant (see also v5) and “the rest”, and uses the pronoun “it” (singular) for ethnic Israel. If verse 11 was referring to Israel, it would also have used the singular “it”, which is the appropriate pronoun for Israel corporately. “They” (plural) therefore refers to the hardened “rest” (11:7). Verse 11 must then be understood as saying that these individuals can still be saved.

This conclusion is supported by Paul’s use of the word “jealous” in both Rom 11:11 and 14. According to verse 14 Paul wants to make the Jews jealous to save some of them. Since jealousy is also the method in verse 11, we expect the same result in verse 11. Verse 11 should therefore be understood to say that hardened Israel did not stumble as to fall because some of them can still be saved.

The question in Rom 11:1, therefore, is not the same as the question in verse 11. The question in verse 1 is about the election of ethnic Israel corporately to a mission. The question in Rom 11:11 is about salvation of individual Jews.

AND HOW WONDERFUL WOULD IT BE! 12-15

12 Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be! 13 But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry, 14 if somehow I might move to jealousy my fellow countrymen and save some of them. 15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Verses 12 and 15 belong together. They both say how wonderful it would be should Israel be reconciled to God. The two verses between verses 12 and 15 also form a unit. They say that Paul magnifies his ministry in the hope that Jews would become envious, and therefore be lured to become Christians.

Nowhere in these verses does it say that Israel corporately or Israelites individually will return to God. This is only stated as a wonderful possibility.

Throughout Romans 9 to 11 Paul moves effortlessly from putting the blame for Israel’s failure on God (His election) and on man (their transgression). Most of Romans 9 put the blame for Israel’s failure on election (God’s choice). Romans 10 (actually from 9:30 onwards) put the blame on man’s choice. Romans 11:1-10 put the blame on election again. Rom 11:11 and 12, using words such as “transgression” and “failure”, put the blame on Israel. Rom 11:15 returns to the principle of election with the words “rejection” and “acceptance”. In Rom 11:32, Paul combines the two concepts in a single sentence:

THE OLIVE TREE REPRESENTS THE PEOPLE THAT ARE REGARDED AS ABRAHAM’S CHILDREN.

If the tree is Israel, then it means that these broken off Jews no longer are part of Israel, while the believing Gentiles became part of Israel.  Dispensationalists hold that the name “Israel” in the Bible always refers to all the physical children of Jacob, even the unfaithful ones, and never includes Gentiles. To defend this strict separation of Jew and Gentile, Dispensationalists oppose the idea that the tree is Israel. They propose that the natural branches are Israel, while the root is the promises and covenants given to the fathers, in which all believers share. In this way, non-believing Jews, represented by the broken off branches, remain part of Israel. It would also mean that believing (in-grafted) Gentiles do not become part of Israel.

But this is not the main issue. The main question is who are linked to the wealth of the root. The broken off branches (non-believing Jews) are detached from the root and its wealth, which means they no longer have a right to the promises. They have no promises. Gentiles, on the other hand, are attached to the wealth of the root through grafting in.  Even though they do not become literal Jews, they have become heirs of the promises.  This is what counts.

Believing Gentiles become “Abraham’s descendants” (Gal 3:7, 29).  This is depicted in the olive tree as Gentiles being grafted into the tree. The non-believing Jews not regarded as Abraham’s descendants (Rom 9:8), and are broken off from the tree. The tree, therefore, represents Abraham’s spiritual descendants; the people that are “regarded” as his children.

Romans 11 joins believing Jews and Gentiles together in a single olive tree. A passage of Scripture that must be read with the olive tree is Ephesians 2:12 and further, because it also joins, like the olive tree, believing Jews and Gentiles into a single entity; a single man (Eph 2:15), a single body (Eph 2:16; 3:6), a single household (Eph 2:19), a single building (Eph 2:20) and a single temple (Eph 2:21). This passage adds useful information because it tells us what the Gentiles previously did not share in, but now share in, namely:

Eph 2:12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.

Eph 2:19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household,

The olive tree is, therefore, the “commonwealth of Israel” and “citizenship with the saints”.  The tree is not literal Israel, and Gentiles do not become part of literal Israel, but they did become part of the commonwealth of Israel and they became fellow citizens with the saints.  This effectively means that they became part of Israel.

This leaves us with a less important question, namely whether the root represents the fathers or the covenants and promises.  The first verse of the parable reads as follows:

If the first piece of dough is holy, the lump is also; and if the root is holy, the branches are too (Rom 11:16).

The distinction in this verse is between the first and the latter parts.  The fathers came before the promises. The promises were given to the fathers. This implies that the root cannot represent the promises.  It rather represents the fathers.

Further evidence is that the first piece is part of the lump, and the lump represents people; Abraham’s descendants.  The first part, which is equivalent to the root, must therefore also be people, and cannot be promises.  The root must therefore represent the fathers.

Since the root represents the fathers, the wealth of the root (Rom 11:17) may be the covenants and promises.

SEVEN WARNINGS

Romans 11:11 starts a new section by declaring that the hardened Israelites can still be saved. But Paul is not satisfied with a simple denial. He uses the remainder of the chapter to motivate the believing Gentiles towards an appropriate attitude towards the unbelieving Jews. He wants the Gentiles to have something of the love he has for the Jews (Rom 9:1-3), so that they may take the gospel to the Jews.  Rom 11:13 indicates that this section is specifically addressed to Gentiles.  He warns them, with respect to unbelieving Jews:

• • • Do not be “arrogant” (Rom 11:18);
    • Do not be “conceited” (Rom 11:20);
    • Do not be “wise in your own estimation” (Rom 11:25).

Verses 16 to 33, which include the olive tree illustration, can be divided into a series of seven consecutive warnings against Gentile arrogance:

1. Jews are holy (v16-17).

Because “the first piece” of the lump is holy, the entire lump (all Jews) is holy (Rom 11:16).

2. The faith of Gentile Christians is based on the Jewish inheritance (v17-18).

It is not the believing Gentiles that support the root, but the root supports believing Gentiles (11:17-18).

The root of the tree is the fathers and/or the blessings they received, for instance as listed in Rom 9:4-5, such as the covenants and promises. This is the Jewish inheritance.  Gentiles share in this incredible wealth. The remnant, to which Gentiles are added, is not a new entity founded on new principles. Their faith is founded on all that the Jewish fathers received. This is the Jewish root principle.

3. Gentiles may be cut off like the non-believing Jews were (v19-22).

Gentiles stand by faith, which means they stand by grace alone.  If they fail to continue to stand by faith, God will break cut them off as well (Rom 11:19-22).

4. It would be easier to graft unbelieving Jews back “into their own olive tree” (Rom 11:24), than what it was to graft Gentiles into the tree (Rom 11:23-24).

5. A partial hardening has happened to Israel until the fullness of the Gentiles has come in (Rom 11:25-27).

The purpose of the hardening is to allow Gentiles to come in.  This principle is stated several times elsewhere in the passage, such as “they are enemies for your sake” (Rom 11:28) and “branches were broken off so that I (Gentile) might be grafted in” (Rom 11:19).

This warning contains the controversial Rom 11:25 and 26. What it means will be analyzed below, but for now, it is sufficient to note that this is actually the fifth in a series of seven warnings against Gentile arrogance.

6. Jews are beloved for the sake of the fathers (Rom 11:28-29).

This concept is similar to the first warning above of the Jews being holy because the first part is holy (Rom 11:16). Both claim a special status for present day Jews because of their ancestry.  In verse 16 they are holy because the root (the fathers) is holy. In verses 28-29 they are beloved for the sake of the fathers.

7. Because of the mercy shown to Gentiles the Jews also may now be shown mercy (Rom 11:30-33).

This is a further response to the question in Rom 11:11, namely whether the hardened Jews may still be saved. This is the question behind the whole passage, and has, for instance, been addressed in warning four (Rom 11:23-24), which explains how easily Jews may be grafted in again.

Warning 7 indicates that future mercy to Jews is dependent on the current mercy to Gentiles. This is similar to verse 11, which states that salvation has come to Gentiles to make Jews jealous.

Since these 18 verses can so neatly be grouped into seven consecutive warning against Gentile arrogance, the main message of this part of Romans 11 is a warning to the Gentiles.

The warnings can be categorized as follows:

• • • Warnings to Gentiles with respect to their own position; they might also be cut off. These are warning 2 and 3, covering verses 17 to 22. Note the frequent use of the pronoun “you” in these verses.
    • All the other warnings relate to the special status of Jews. Note the frequent use of the pronoun “they” in these verses.

JEWISH PRIORITY

The way in which Paul describes the Jews in verse 11 and following seems to imply that Jews enjoy a priority position amongst God’s people on earth.  But if these statements are analyzed properly, they do not imply a priority for Jews:

Before they are broken off, the branches are declared to be holy (Rom 11:16), which means to be set apart for special use (honorable use –  Rom 9:21).  Since the branches derive their holiness from the root (11:16), they lose their holiness (honorable use) when they are broken off from the tree.

They may be “beloved for the sake of the fathers” (Rom 11:28), but while separated from the holy root they are no longer used by God for a special purpose. They have become like Ishmael and Esau. They are “beloved” in the sense that they are advantaged by their ancestry. (See discussion below.)

The gifts and the calling of God are irrevocable (Rom 11:28-29), but only those that are regarded as children (Rom 9:7) inherit these gifts and the calling.  (Also see discussion below.)

It is “their own olive tree” (Rom 11:24), but they have been broken off, and Gentiles have been grafted in, and are now part of that tree. Non-believing Jews no longer share in the fatness of the root.

It would be easier to graft them in than it was to graft in Gentiles (Rom 11:24) simply because Christianity is a continuation of the OT religion. The NT community of believers is not a new entity based on new principles. Some of the outward rituals have changed, but the principles remained the same. Therefore it should be easy for Jews to become Christian. (Unfortunately the church today has adopted many heathen practices and teachings, making access for Jews very difficult.)

Therefore, these verses do not allocate a special or separate place for the Jew. In fact, since Paul is warning Gentiles not to be arrogant, conceited or “wise in your own opinion”, it actually means that the Gentiles thought of themselves better than non-believing Jews.  Paul is simply trying to counter the developing arrogance against Jews in the church in Rome.  Paul loves the Jews very much (Rom 9:1-3) and he wants Gentiles to have the same attitude towards them.

Since the strong warnings imply that the believing Gentiles in Rome had a tendency to be arrogant toward the Jew, we should ask why.  Rome was the capital of the Roman Empire, and Israel a rebellious subject. Rome eventually destroyed Jerusalem in AD70 and banned all Jews from the city. The Empire strived to eliminate everything that was Jewish. This attitude towards Jews made its presence felt in the church in Rome, and Paul wrote to counter this trend. We do not find the same message in Paul’s letters to the Galatians, Ephesians and other places because the tendency to arrogance was particularly strong in the capital of the Roman Empire.

THREE STAGES

Paul ends Romans 9 to 11 where he started.  He started these chapters by expressing his sincere love for the Jews (Rom 9:1-3). He ends these chapters convincing Gentiles to see Jews not as their enemies, but rather as loved by God (Rom 11:28).

He does not want Gentiles to be “arrogant” (Rom 11:18), “conceited” (Rom 11:20) or “wise in your own estimation” (Rom 11:25) with respect to the non-believing Jews.  He wants the Gentiles to realize that God hardened Israel (Rom 11:7) so that He may show mercy to Gentiles. This is a main message of verses 11-33, and is stated several times in different words:

1. 1. 1. by their transgression salvation has come to the Gentiles (Rom 11:11)
      2. their transgression is riches for the world and their failure is riches for the Gentiles (Rom 11:12)
      3. their rejection is the reconciliation of the world (Rom 11:15)
      4. Branches were broken off so that I (Gentile speaking) might be grafted in. (Rom 11:19)
      5. From the standpoint of the gospel, they are enemies for your sake (11:28)
      6. You (Gentile) … now have been shown mercy because of their disobedience (Rom 11:30)
      7. a partial hardening has happened to Israel until the fullness of the Gentiles has come in (Rom 11:25).

Paul also motivates Gentiles to love the Jews and to work for their salvation. He argues that the salvation of the Gentiles actually was a means to a goal, and this goal was the redemption, via jealousy, of the Jews. It is therefore now the Gentiles’ opportunity to work for the Jews:

• • • “Through your mercy they also may obtain mercy” (Rom 11:31 KJV).
    • “Salvation is come unto the Gentiles, for to provoke them to jealousy” (Rom 11:11).

We, therefore, note three sequential stages:

I:  The first is the stumbling (Rom 11:11) of the Jews over Jesus Christ (Rom 9:33), also called transgression (11:11, 12), failure (Rom 11:12), rejection (Rom 11:15 – from an election perspective) and disobedience (Rom 11:30).  In the olive tree illustration, it is represented, using election imagery, as God breaking off branches due to unbelief (Rom 11:19, 23).  This stumbling is the same as the partial hardening of Israel in Rom 11:25, and the hardening of Rom 11:7:

What Israel is seeking, it has not obtained, but those who were chosen obtained it, and the rest were hardened

II:  The second is the mercy (Rom 11:30) which came to the Gentiles because of the Jew’s unbelief. This mercy for the Gentiles is also called salvation (Rom 11:11), riches (Rom 11:12) and reconciliation (Rom 11:15) for the Gentiles.  In the olive tree illustration it is represented, again using election imagery, as God grafting in wild olive branches (Rom 11:19) into the cultivated olive tree.

III:  The third is mercy for Israel through the mercy shown to Gentiles (Rom 11:31, cf. 11:11), which would hopefully result in Israel’s fulfillment (Rom 11:12) and acceptance (Rom 11:15).

ROMANS 11:25-26

The remainder of this document discusses 11:25-26 specifically.

Rom 11:25  For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation–that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved … (NASB)

MYSTERY

The word “that” (oti; Strong number G3754) indicates that the mystery is “that a partial hardening has happened to Israel until the fullness of the Gentiles has come in”.  Of the 32 translations that were checked for this purpose, almost all confirm this, either with the word “that”, as in the NASB quoted above, or by a colon, for instance in the Today’s New International Version:

I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not think you are superior: Israel has experienced a hardening in part until the full number of the Gentiles has come in,

The mystery consists of 3 concepts

1.       Partial hardening of Israel

It is not all individual Jews that have been partly hardened.  It is Israel as a nation that has been partially hardened.

2.       Coming in of the Gentile

In the context, they come into the olive tree.  Romans 11:25 follows immediately after the olive tree illustration.

3.       Until the fullness

The hardening of Israel will continue until the fullness of the Gentiles has come in.

No interpreter requires “fullness of the Gentiles” to mean every Gentile. Everyone sees this phrase as being equal, more or less, to ‘when all the Gentiles which God has purposed have believed and come to the redemption’. As in the parable of the wine and wine skins: “Fullness” is the filling of the wineskins.

The big question is: What happens when the fullness of the Gentiles has come in?  Is this the return of Christ, or is it followed, as proposed by many, by a period of time, before the return of Christ, during which Israel will no longer be hardened, and Israel will see a revival as never before?  This question is addressed below.

ROMANS 11:25-26 IS 11:11-32 IN COMPACTED FORMAT.

Some find a tension between the teaching about Israel in 11:25-32 and the earlier parts of Romans 9-11. They propose that the mystery is a brand new teaching introduced only in verse 25. But it is not a new teaching. Rather, the principles in 11:11-32 are found in compacted format in Rom 11:25-26:

Firstly, the purpose of the statement is 11:25-26 is the same as the purpose of the entire section (11:11-32), namely a warning to Gentiles to “not be wise in your own estimation” (11:25).  Romans 11:25-26 is the fifth warning is a series of seven.

Secondly, 11:25-26 puts forward the same three related stages found in Romans 11:

• • • First, it mentions the unbelief of the Jews (part blindness), but adds an endpoint by adding the word “until”.
    • Then it mentions the mercy to the Gentiles (come in), but adds the concept of “fullness of the Gentiles.”
    • Then it implies mercy to the Jews with the statement “all Israel shall be saved”.

Thirdly, despite neglect from some translators, Romans 9:25-32 is linked to the previous section, which is the olive tree illustration, by the word “for”. This “for” indicates that that which follows (v25-32) is a further explanation of that which preceded it.

The mystery, therefore, fits with the context rather than being in friction with it. Romans 11:25-26 must be interpreted on the basis of the principles in 11:11-32, and particularly the principles in the more immediate section 11:23-32, that argues that the Jews may be grafted in again.

NO REVIVAL

In opposition to both the traditional and the modern interpretations of this passage, it is proposed here that Romans 11 does not predict an end-time Jewish revival.

The primary support for an end-time Jewish revival comes from 11:25-26, but some find additional support in Rom 11:12 and 15. This section first discusses verses 25 and 26, then the supporting verses 12 and 15, and then presents some other evidence against an end time Jewish revival.

11:25-26

Romans 11:25 … a partial hardening has happened to Israel
until the fullness of the Gentiles has come in;
26 and so all Israel will be saved. (NASB)

This can be understood in two ways. It is often understood as follows:

A partial hardening has happened to Israel.
This will only last until the fullness of the Gentiles has come in.
Then all Israel will be saved.

The underlined words indicate changes to the NASB translation. The words “this will last only” have been added. This makes the hardening temporary. An end will be made to it when the last Gentile “has come in.” This implies that a period of time will follow after the hardening, which leads the reader to expect the next verse to explain this further period. The “and so” in the next verse has been replaced with “and then” to allow the statement “all Israel will be saved” to explain this further period. During this period all Jews will believe and be saved.

Alternatively, it may be understood as follows:

A partial hardening has happened to Israel.
This will remain until the fullness of the Gentiles has come in.
And so all Israel will be saved.

The words “this will remain” have been added. This stresses the permanency of the hardening. The focus is not on the end of the hardening, but on the purpose of the hardening, which is to allow Gentiles to come in. Verse 25 becomes a promise that the partial hardening will not be removed until the last Gentile “has come in”. This is a self-sufficient statement. There is no need for further information.  There is no implication of a period of time after the last Gentile has come in.  Consequently the statement in verse 26 “And so all Israel will be saved” is a summary of verse 25. “All Israel will be saved” by keeping Israel partly hardened until all Gentiles that must be saved, are saved.

The second interpretation is preferred for the following reasons:

CONSISTENT WITH THE LARGER CONTEXT

It has been argued above that 11:25-26 is a summary of the larger passage of 11:11-32, and that 11:25-26 must be interpreted consistent with this larger passage. Nowhere in the larger passage is there the idea that an end will be made to the hardening, in order to save “all Israel.”

But a fundamental concept in the wider passage is that the purpose of the hardening of Israel is to allow Gentiles in. This principle is a main message of the larger passage, and is stated at least 6 times:

1. 1. 1. by their transgression salvation has come to the Gentiles (Rom 11:11)
      2. their transgression is riches for the world and their failure is riches for the Gentiles (Rom 11:12)
      3. their rejection is the reconciliation of the world (Rom 11:15)
      4. Branches were broken off so that I (Gentile speaking) might be grafted in. (Rom 11:19)
      5. From the standpoint of the gospel they are enemies for your sake (Rom 11:28)
      6. You … now have been shown mercy because of their disobedience (Rom 11:30)

Romans 11:25-26 is built on this concept. It states that a partial hardening has happened to Israel to allow Gentiles to come in. Since it is based on this cause-effect relationship, the second interpretation is consistent with the larger context.

ISRAEL PARTIALLY HARDENED
TO ACHIEVE THE FULLNESS OF THE GENTILES

When used in sentences, the word “until” specifies a condition at a point in time, preceded by an activity. But it is used in different ways.  If I say that I will compete in sport until I am too old and weak to compete, then I am also describing what happens after the condition (old and weak) has been fulfilled, namely that I would no longer compete. But if I say that I will practice until I am unable to do it, then I am not saying anything about what happens after the specified condition has been fulfilled.  I may either continue to practice or not.

The difference between the two sentences is that, in the second, the purpose of the preceding activity is to fulfill the condition. In the first, it is not the case. (I do not compete to become old and weak.)

Romans 11:25 falls in the second category of “until”-statements because the purpose of the hardening of Israel is to allow Gentiles to come in. This type of “until” sentence structure says nothing about what happens after the condition has been reached. Consequently 11:25 says nothing about what happens after the fullness of the Gentiles.

“AND SO”  MEANS THAT ALL ISRAEL IS SAVED
THROUGH THE EVENTS DESCRIBED BY VERSE 25.

Romans 11:26 starts with the words “and so”.  Some translations, supposing that the end of the hardening will be followed by all Israel being saved, substitute the “and so” with “and then” (JB) or with “when that has happened” (NEB).  But the majority of translations utilize the words “and so”.  The Greek never means “then” or “afterward.”  In every other occurrence in Romans it means ‘thus, in this manner, in this way, after this fashion or by this means’ (Rom 1:15; 4:18; 5:12, 15, 18-19, 21; 6:4, 11, 19; 9:20; 10:6; 11:5, 31; 12:5; 15:20). The classic use is its first in the New Testament, in Matthew 1:18:

now the birth of Jesus Christ was in this way.

This word is used elsewhere in Romans 11:

After referring to the 7000 faithful Jews in Elijah’s day, Paul wrote “Even so (in like manner)…there is a remnant at the present time.” (Rom 11:5)

After referring to the mercy which God showed Gentiles after their disobedience, Paul wrote “even so” (in like manner) the Israelites are now disobedient that mercy may be shown to them. (Rom 11:30-31)

The statement “And so all Israel will be saved” therefore describes “how” all Israel will be saved rather than “when” Israel will be saved. In other words, the manner in which all Israel will be saved is indicated by the previous verse, which is by the hardening of part of Israel, which allows Gentiles to come in. When the full number of Gentiles has come in, all Israel will be saved.

Romans 11:25-26 describes three groups of people, each quantified:

1. 1. 1. A part of Israel has been hardened
      2. until the fullness of the Gentiles has come in.
      3. In this manner, all Israel shall be saved.

Read as an equation, verses 25-26 can be expressed as:

Part of the Jews + fullness of Gentiles = All Israel

The fullness of the Gentiles means a part of them.  The part of the Jews that has not been hardened is called the remnant in Rom 11:5.  Therefore:

The remnant of the Jews + the saved Gentiles = All Israel

THIS KNOWLEDGE SHOULD KEEP GENTILES HUMBLE.

Understanding the mystery must prevent Gentiles from becoming “wise in your own estimation.” Perhaps the idea of an end-time Jewish revival might keep Gentiles humble, but the idea that God hardened Israel and will keep them hardened until the last Gentile has come in, is perhaps better able to keep the Gentiles respectful towards the non-believing Jews.

Conclusion

Romans 11:25, therefore, repeats the principle that the hardening of Israel is to allow Gentiles to come in, but it projects this principle to the end of time by promising that the partial hardening would not be removed until the complete number of Gentiles has come in.

Romans 11:23-25 is therefore interpreted as follows: Non-believing Jews can still be grafted in (11:23). In fact, it would be easier to graft them in than what it was to graft Gentiles into Israel’s tree (11:24). But the mystery is that God will keep Israel partially hardened until the fullness of the Gentiles has come in. Understanding this should humble Gentiles.

11:12, 15; SAVE SOME OF THEM

Many find support for an end-time Jewish revival in a statement that “they did not stumble as to fall” (Rom 11:11), claiming that the “they” and “their” in this section refers to Israel corporately, but it has been argued above that the “they” and “their” in this section refer to the hardened Jews, not to Israel corporately.  It simply means that individual Jews can still be saved.

The references to “their fulfillment” (Rom 11:12) is also often used to support the idea that all Israel will be saved, but “their fulfillment” results from the jealousy (Rom 11:11), and jealousy will only lead “some” to repentance (Rom 11:14); not the entire nation.

“Their … acceptance” will be “life from the dead” (Rom 11:15), but the word “for” with which verse 15 starts links this to the salvation of some of them in the previous verse.

Romans 11:11-15, therefore, does not imply that all Jews will be saved.

Furthermore, the “fulfilment” in verse 12 is not stated as a prediction, but as a mere possibility and a wish. Paul wrote, “if … their failure is riches for the Gentiles, how much more will their fulfillment be!” The same applies to verse 15, where Paul wrote “if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?”

ADDITIONAL EVIDENCE AGAINST AN END TIME JEWISH REVIVAL

The following section provides additional evidence against an end time Jewish revival:

Broken off branches do not share in the covenants.

In the olive tree illustration, most of the nation has been broken off. They are therefore separated from the rich root, which represents the “covenants of promise”. This illustrates that Israel as a nation has no right to God’s covenants and promises. Consequently, they do not have a promise of an end-time revival.

Period when no Gentiles would “come in

As interpreted by Dispensationalists, there would come a time, some years before the return of Christ, when all Gentiles that would be saved, have been saved.  Then Israel corporately will turn to Christianity.  But how could there be a period of time, before the return of Christ, when no Gentile would “come in”?  Millions of Gentiles are born each day, and there always will be Gentiles that, for the first time, are learning about the hope of a future perfect life in a perfect universe, ruled by a perfect Creator.

To the contrary, Romans 11:12 promises wonderful blessings for Gentile at the “fullness” of Israel.  Therefore, if Israel as a nation converts to Christianity, even more Gentiles would “come in” than before:

Now if thei