Steven
E. Runge, High Definition Commentary: Romans
(Bellingham, WA: Lexham Press, 2014), 185
Romans 11:25–36
In the final section of chapter 11, Paul offers a heartfelt conclusion to what began in 9:1 with his passionate expression of concern for the salvation of his people and his chilling question regarding the possible failure of God’s Word (9:6). From a structural standpoint these final verses serve to strengthen and support the big ideas of the preceding section. The last big idea is in 11:22, where Paul juxtaposes God’s kindness and severity. The discussion of cutting off and grafting elucidates God’s overall plan of salvation for humanity, as promised to Abraham. But how can this plan be fulfilled if Israel, as a nation, has not obediently responded in faith? With all the background finally laid out, Paul can now summarize God’s plan for Israel and the world.
He begins in 11:25 with an attention-getting “I don’t want you to be ignorant” statement, drawing attention to the “mystery” that follows. Again he seeks to prevent the Gentiles from being wise in their own sight. His discussion of Pharaoh’s hardening (9:14–18), about divine prerogative for election (9:19–24), and his many references to a portion or remnant of Israel being saved now culminate in his declaration in 11:25–26. He also makes reference to the Gentiles’ acceptance of the gospel provoking Israel to jealousy (10:19; 11:11, 13). If we neglect the background information Paul has outlined so far, we will inevitably misunderstand the claims he makes in these verses—as many have before us.
Paul makes it easy enough to understand the enfolding of the Gentiles, as he does the partial hardening of Israel since not all Israel is “Israel” (9:6–7). Those who refuse to submit themselves to the righteousness of God revealed in Jesus Christ (10:3)—be they Jew or Gentile—face the same kind of hardened heart as those who refused to accept God’s revelation described in 1:18–22. Yet there is reason to hold out hope based on the expectation that the jealousy Paul provokes will lead some Jews to turn and repent.
Some who have read verse 26 act as if Paul’s repeated definition of true Israel—those who have responded in faith to Christ—is either irrelevant or non-existent. Paul opens this section of the letter reiterating in three ways (9:6–8) what he has already declared (4:12), and he uses an explicit summarizing marker (rendered “thus/so”) in 11:26, but some still erroneously take this verse to mean that the entire nation of Israel will be saved. There are too many permutations to go into here, but any interpretation of this verse must take into account Paul’s redefining of the true Israel as a group based on faith rather than ethnic or national identity. We must reconcile Paul’s claims here with his previous, foundational arguments. If we take this verse out of context—reading it without reference to the argument that Paul has carefully constructed—we will undoubtedly come up with flawed interpretations.
In 11:25–26 Paul synthesizes conclusions from his preceding argument. He does not present a new claim, but he does support his claim about the mystery he just unpacked with another Old Testament quotation. It reinforces the notion of God’s plan of forgiveness and restoration coming through Israel’s Messiah, just as God had promised to Abraham that all the nations would be blessed through him (Gen 12:3). This deliverer also turns the people from their sin.
Finally in verse 28, Paul summarizes the state of affairs for Israel and the gospel. Once again he shifts back to a corporate perspective of Israel, presenting the hardened majority as representative of the nation, without reference to a believing remnant. The phrase “with respect to the gospel” reveals the basis of his analogy; the description of Israel as enemies can be taken in at least two ways. First, their disobedient opposition to the gospel opened the way for the Gentiles to be grafted in, which in turn provoked Israel to jealousy (11:11–15). But there is also a practical sense to the term “enemy.” After all, who opposed Paul in Acts when he proclaims the gospel? Just as he had persecuted believers when he was a Pharisee, hardened Israel likely perceived opposition to the gospel as a service to God. Paul’s statement, therefore, may serve as a warning for believers to expect continued opposition. But if the Gentiles are tempted to view unbelieving Israel as “enemies of the gospel”—as Paul seems to suggest—this represents only one half of a very complex picture.
Gospel vs. Promises: Paul devoted much of the first part of his letter to the Romans to changing Jewish notions of Gentiles in regard to the gospel. In Romans 9–11 Paul focuses on changing misconceptions about the Jews. In this final summary, Paul explains that even though the Jews may resist the proclamation of the gospel, they are not enemies. This idea is only a human perspective.
What’s missing from the believers’ concept is God’s perspective on this matter. Although Israel may appear to be enemies of the gospel from a human standpoint, God’s opinion has not changed. With respect to their divine election and the promises they have received, Israel continues to be loved by God.
Gospel vs. Promises: No matter Israel’s hardened stance against the gospel, from God’s perspective, they are beloved. They are His chosen people through whom all the nations are blessed. Their hardness toward the gospel has not changed God’s love for them or overturned His promises to them.
Here Paul illustrates a somewhat challenging picture of grace at work through election. Although we might be inclined to condemn Israel for unbelief because they strove to achieve a righteousness of their own, doing so would fly in the face of all that Paul has written about election by grace. The second half of verse 28 reevaluates Israel on the basis of God’s calling or election. God chose Israel on the basis of grace—not works or some other criteria. His continued preservation of a believing remnant provides demonstrable evidence of His ongoing love for the nation, a love willing to provoke the hardened ones to respond.
God has indeed chosen Israel and maintained a special covenant relationship with them ever since the call of Abraham in Genesis 12. But if they are indeed God’s elect people, through whom all the nations would be blessed, what exactly does election entail? Does it guarantee exclusive access to God for all physical descendants of Abraham? As Paul has explained, beginning in 4:12, Israel’s election never excluded others from participating in God’s promises—quite the opposite. Israel was given a special revelation of God and His plan of salvation to serve as a light to all other nations. The revelation was given to Israel first, but Paul makes clear that it was always intended to spread across the world through them (see 4:16–17).
Paul goes on to explain a second aspect to this inclusive—not exclusive—election: It is a privilege and responsibility rather than an entitlement. Up to this point in the letter, Paul has focused on God’s means of salvation for all, not on Israel’s responsibility to be God’s chosen vehicle for blessing the nations. He alludes to their larger responsibility at times (e.g., 3:2; 4:16), but brings it to the forefront here in Romans 11. God elected Israel as a nation for the very purpose of passing on what they had received. Their failure to carry out this responsibility is what led God to break some off and graft believing Gentiles in their place. His plan for humanity has always been salvation for Jews and Gentiles alike, but the stubbornness of the chosen nation necessitated a shift in bringing this plan to fruition (9:30–31): all nations are blessed, and the elect remnant of Israel is saved. Nevertheless, those of Paul’s countrymen who fail to heed the gospel’s call will suffer great anguish (10:1–3).
In 11:28–32 Paul more specifically addresses the question that started this argument in 9:6: Has God’s Word somehow failed? God loves Israel and continues to grant His ongoing grace to them no matter that they appear to be an enemy of the gospel. God continues to hold back His judgment and desire Israel’s repentance, as we can see in His using the Gentiles to provoke their jealousy (9:22–24). God’s faithfulness to fulfill the promise to Abraham—despite a disobedient response—testifies that His gifts and calling are irrevocable (11:29). To any Gentiles who might oppose God’s continued mercy to Israel, Paul offers a challenge in verses 30–31: Haven’t they disobeyed as well?
In 11:32, Paul summarizes his entire argument, recalling the wrath of God revealed against all of humanity because all have sinned and await judgment (1:18; 3:9, 19). But God carries out His plan of grace and mercy (3:21–24) while delaying His judgment (9:22–23). Jew and Gentile alike are bound under this disobedience in order that both might share in the divine provision of mercy and forgiveness through Jesus Christ.
What more can Paul say about God’s terrifying yet amazing plan for His creation? The doxology Paul offers in 11:33–36 represents his best effort to put his response into words. It is all deep and unsearchable, and far beyond his ability to grasp. Just as he explained through the analogy of the potter and clay (9:21), in 11:34–35 Paul proclaims God’s absolute sovereignty to accomplish His purposes as He sees fit. No one has any grounds to question Him; the only appropriate response is to bow in humble worship and proclaim that to Him is the glory forever, amen!