Romans 11:11-24

Text

Romans 11:11-24. I say then, Did they stumble that they might fall? God forbid: but by their fall salvation is come unto the Gentiles, to provoke them to jealousy. Romans 11:12 Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness? Romans 11:13 But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry; Romans 11:14 if by any means I may provoke to jealousy them that are of my flesh, and may save some of them. Romans 11:15 For if the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead? Romans 11:16 And if the firstfruit is holy, so is the lump: and if the root is holy, so are the branches. Romans 11:17 But if some of the branches were broken off, and thou, being a wild olive, was grafted in among them, and didst become partaker with them of the root of the fatness of the olive tree; Romans 11:18 glory not over the branches: but if thou gloriest, it is not thou that bearest the root, but the root thee. Romans 11:19 Thou wilt say then, Branches were broken off, that I might be grafted in. Romans 11:20 Well; by their unbelief they were broken off, and thou standest by thy faith. Be not high-minded, but fear: Romans 11:21 for if God spared not the natural branches, neither will he spare thee. Romans 11:22 Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God's goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. Romans 11:23 And they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again. Romans 11:24 For if thou wast cut out of that which is by nature a wild olive tree, and wast grafted contrary to nature into a good olive tree; how much more shall these, which are the natural branches, be grafted into their own olive tree?

286.

Are there other cases of hardening besides the one referred to here?

287.

Explain Romans 11:9-10.

REALIZING ROMANS, Romans 11:11-24

476.

Paul says Israel did not stumble in order to fall. Explain.

477.

Explain how the rejection of the gospel by the Jews opened a door to the Gentiles. Use a scriptural example.

478.

Is God here spoken of as being responsible for producing jealousy? Explain.

479.

The riches of the worldExplain riches and world.

480.

Are the riches of the Gentiles and the riches of the world the same thing?

481.

Please do not grow discouraged in the midst of this difficult section. Remember, there is always more of each section that you do understand than that which you do not. Emphasize that which you do know. Attempt an explanation of the fullness of the Jews.

482.

Paul's ministry to the Gentiles was glorified in what act?

483.

If a Jew was provoked to jealousy, just what would his attitude be toward his own nation? toward the Gentiles?

484.

Does Paul suggest in Romans 11:15 that one day there shall be a great turning to Christ among the Jews?

485.

Who or what is the first fruit and the lump?

486.

The root and branches are the same in thought as the first fruit and the lump. Do you agree?

487.

It is not at all difficult to determine who the branches are of Romans 11:17. The problem is, who or what is the olive tree? What is your explanation?

488.

How could the Gentiles glory over the Jews? How could they overcome glorying?

489.

The power of faith is here seen. What is it?

490.

In what sense did God not spare the Jews?

491.

God's severity is surely tempered with mercy. Explain.

492.

The grafting-in process is accomplished by both man and God. Explain each one's part.

493.

It would be easier for a Jew to become a Christian than for a Gentile. Explain.

Paraphrase

Romans 11:11-24. By applying these prophecies to the Jews, you represent them as in a state of utter rejection. I ask, therefore, Have they stumbled so as to fall for ever? By no means; but through their fall salvation is given to the Gentiles, to excite the Jews to emulation, that by believing they may obtain the same privilege.

Romans 11:12 Now, if the destruction of the Jewish church be the enriching both of the Jews and Gentiles, by making room for the gospel church, and if the stripping of the Jews of their privileges be the occasion of conferring these privileges on the Gentiles, how much more will their filling the church be followed with great advantages to the Gentiles?

Romans 11:13 Now the rejection of the Jews, and the happiness of the Gentiles in their restoration, I make known to you Gentiles; and in as much as I am the apostle of the Gentiles, by proving these great secrets from the Jewish scriptures, I do honor to my ministry;

Romans 11:14 If by any means I may excite to emulation those of my nation, and may save some of them, by persuading them to enter into the church.

Romans 11:15 This I desire also for the sake of the Gentiles: Because, if the casting away of the Jews be the occasion of reconciling the Gentiles, what must the resumption of them be, but life from the dead? It will occasion a revival of religion, after a great decay.

Romans 11:16 Their conversion will be pleasing to God: For if the first Jewish believers have been accepted of God, the whole nation will be so through their faith.

Romans 11:17 Now, if many of Abraham's children were cast out of the covenant for their unbelief, and thou who art a Gentile, art, on thy believing the gospel, ingrafted instead of them, and, though unfit for such a favor, art become a joint partaker with the believing Jews of all the privileges of God's covenant and church;

Romans 11:18 Do not speak contemptuously of the broken off branches, as thinking thyself more excellent and more in favor with God than they: For if thou dost, know that thou bearest not the root, but the root thee.

Romans 11:19 Thou wilt say, however, the natural branches were broken off, that we Gentiles might be admitted into the covenant and church of God.

Romans 11:20 True; By unbelief they were broken off, and thou by faith standeth in their place. Do not think highly of thyself, as more favored of God than they. But be afraid, lest through pride thou also be broken off.

Romans 11:21 For if God spared not the natural members of his covenant, but cut them off for their unbelief, perhaps he will as little spare thee, if thou behavest unsuitably to thy privileges.

Romans 11:22 Admire then both the goodness and severity of God: towards the Jews, who are cast out of his covenant, severity; but towards the Gentiles, whom God hath admitted into his covenant, goodness; if thou continuest in the state wherein his goodness hath placed thee, by improving thy advantages, otherwise thou also shalt be cut off.

Romans 11:23 And even the Jews, when they abide not in unbelief, shall be brought again into the church of God: for God is able and willing to unite them again to his church, on their believing the gospel.

Romans 11:24 For if thou wert separated from thine idolatrous countrymen, and, contrary to thy nature, which was full of ignorance and wickedness, wert made a member of the covenant with Abraham, how much rather shall the Jews, who are the natural members of that Covenant, be restored again to their own honors and privileges, by believing the gospel, which is the accomplishment of the ancient revelations made to themselves?

Summary

The Jews stumbled at Christ. Did they stumble merely that they might fall? Certainly not. Rather, they stumbled that thereby they might contribute to the salvation of the Gentiles. If now their fall proves advantageous to the Gentiles, their reception back into the divine favor will prove still more so. This implies that they may be again received. And why not? The first converts from them were accepted. Surely then all will be received when they become converted. The Jews were rejected because of unbelief. Let them then but believe, and they will be accepted. And you, Gentiles, stand by belief. Do not grow proud and over-confident. For if God spared not the Jews when they did wrong, neither will he spare you. Towards the Jews, God has been severe in cutting them off; towards you he has been kind. Be careful now to deserve a continuance of his kindness. If not, you too will be rejected as the Jews have been.

Comment

b.

Their Rejection Not Final. Romans 11:11-24

This section opens with a question, the meaning of which is not immediately apparent. The fall of the nation of Israel prompts the one last inquiry: Did they stumble that they might fall? The Israelites had as a whole stumbled over Christ. What Paul is asking here is: Was it the intention of God to place this stumbling block in their path with the express purpose of causing them to be eternally lost? In other words: Was their stumbling of such a nature as to cause them to be forever without hope? Nay, replies the apostle. Then follow in close succession two reasons fordenying this thought. (1) It was not God's purpose that in the stumbling of the Jews they be without hope, but rather that in this way he might give opportunity to the Gentiles to be saved. It is wonderful to observe from time to time as we read the Word, the way the Father makes use of Satan's efforts and apparent victories to finally bring glory to his eternal name, If the Jews must reject Christ, then God will make out of it, not a means of bringing his vengeance upon his people, but rather of offering salvation directly to the Gentiles instead of through the Jews as he originally planned. (2) They did not stumble and fall in such a way as to be eternally lost, however. One day when they opened their blinded eyes to the purpose of God among the Gentiles, and were caused to think how God would so work among the Gentiles who were in times past no people, they would see that he would certainly work among those who had been his people, providing of course they accepted Jesus as Messiah, the source of God's blessing among the Gentiles. Romans 11:11.

288.

Give in your own words the meaning of the question in Romans 11:11.

Romans 11:12 a develops the thought suggested in Romans 11:11 b. In Romans 11:11 Paul has said that through the fall of Israel salvation was given to the Gentiles. Now in Romans 11:12 a he describes this salvation as: the riches of the world and riches of the Gentiles. These riches were given because of, or through the loss or fall of Israel. How so? A clear case of this very thought is found in Acts 13:44-48. The Jews of Antioch of Pisidia were offered the riches of the gospel of Christ, but they refused it; they stumbled over it. Then it was that Paul said, Lo, we turn to the Gentiles. And as the Gentiles heard this, they were glad and glorified God; and as many as were ordained to eternal life believed. Thus did the fall of the Jews become the riches of the Gentiles. Thus did the stumbling of the Jew become the riches of the world. It was necessary first that the gospel be carried to the Jews. If they had received it, they would have carried it to the Gentile world; but since they refused even the message, it was given to the Gentiles directly through the apostles. Romans 11:12 a.

In Romans 11:12 b we have the positive side of this two-sided truth. The thought is this: although some Gentiles were blessed with the riches of the gospel as a result of the fall of the Jews, how much more will they (the Gentiles) be blessed in the fullness of the Jews. We take this thought of fullness to mean the turning of the Jews to Christ, that when the Jews finally do turn to Christ in great numbers, then the Gentile world will be blessed even more in the riches of salvation than they were when the nation first rejected Christ. The Jews will one day be the evangels of the cross and cause such a stir among the world as it has never known. Now this might appear to be a rather fanciful interpretation if we did not have Paul's own explanation of this very matter in the 15th verse. In this verse he explains Romans 11:12 b. Romans 11:13-14 are parenthetical in thought and contain a personal word of admonition to the Gentile readers to give heed to what Paul is saying. As he says, he was an apostle to the Gentiles, and in saying the things that he has just said and is about to say he glorifies (the purpose of) his ministry. He further says in this interposed thought that he is only saying these things that he might arouse in his brethren, the Jews, a godly jealousy so that they will desire and accept salvation in Christ. Now back to the thought broken by these words: Paul has just said that the Gentiles were blessed richly by the loss of the Jews, but he says this first blessing will not in anywise compare with the great blessing to be received when they finally lift the veil from their eyes and accept Christ. Now he states in Romans 11:15 the same thought in other words: For if the casting away of them is the reconciling of the world (referring of course to the reconciliation that is to be found for the whole world in Christ) what shall the receiving of them be but life from the dead. Here we see that they who were once cast away will one day be received. How were they cast away? By their own willful rejection. How will they be received? In the same manner: by their own choice. And Paul says that this will be to the Gentile world like a resurrection. The power of God throughout the world will be so strong at this time that it will be as if God had caused a resurrection to occur over the land. In this case a resurrection of righteousness will occur in the conversion of the Gentiles. In Romans 11:16 we have two similes which present pictures of the coming of the Jews to Christ. The first one is in the form of the familiar first fruits offering. It doubtless has reference to the example of Numbers 28:26. The harvest was gathered and the flour ground; then a general mass of dough was formed which must be consecrated before it was used. A portion of it was taken and baked into a small cake. This was offered to the Lord. In this way the Jews were saying that all belonged to God even as did the representative small portion. Who in this analogy would represent the first portion? Before answering remember that the apostle is discussing the general turning of the Jews to Jesus as the Messiah. Therefore, I believe that the first portion, or first fruits were those few Jews in Paul's day who had accepted Christ. Because they had, they testified that all could if they would. And then looking back to the thought that the rejection of Israel was not final, we can see in this a picture of God's estimation of Israel. He looks upon them as holy, not in the sense that they were saved, but his heart went out to them for all that they had been to him, and for what they could be to him if they would but accept his Son. Israel is not without hope; they will one day return, and even now God looks upon them as objects of his love. Romans 11:16. As to the meaning of the second picture, we quote from Moses E. Lard, page 360: The same sentiment is reiterated, with the imagery changed. The root corresponds to the first Jewish converts, the branches to the rejected nation. Assuming the root of a tree to be holy, we naturally infer holiness of its branches. Such is the argument. The word holy has here the same meaning as in the preceding clause. If God has accepted the root, or first converts from the Jews, he will accept the whole nation when converted. Such is the import of the passage. It is a short, striking metaphor, with a perfectly clear meaning. Who were the branches in the last metaphor? Yes, the Jews. In Romans 11:17 we have the statement that some of these branches were broken off. This plainly speaks of the rejection of Christ among Israel. By that rejection they were broken off. We do not maintain that these metaphor in Romans 11:16-17 are connected in any other sense. There is no need to carry the application of these simple pictures any farther than the apostle does. He simple states that some of the branches were broken off; he does not allude to the tree. He places no emphasis upon the tree; why should we? The thought is rejection, and it is plainly statedlet us leave it there. Romans 11:17 a.

289.

What is the twofold answer to this question? Show the great wisdom of God in it all.

290.

What is meant by provoke them to jealousy?

291.

What is the meaning of the phrase, the riches of the world?

292.

Give an example of the fall and loss of the Jews and the meaning of their fullness. Explain in your own words.

293.

Compare Romans 11:12; Romans 11:15.

294.

What relationship do Romans 11:13-14 have to Romans 11:12; Romans 11:15?

295.

What is meant by life from the dead? cf. Revelation 20:5-6.

296.

What is the purpose of the two metaphors in Romans 11:16?

Now appears once again the same comparison and thought of the Jew's rejection that has been dealt with throughout the discussion. The reception of the Gentiles is stated in these words: And you, being a wild olive, have been grafted in among them. There were some branches who were not broken off; these of course were the Christian Jews. It was among these branches that the Gentiles were grafted in. The whole thought, of course, has reference to the salvation of the Gentiles as forming part of the church with the Christian Jews. Romans 11:17 b.

297.

Explain the first metaphor. Who is the first fruit? Who is the lump?

298.

Explain the second simile. Who is the root? Who are the branches?

299.

Who was broken off and who was grafted in? What is the tree?

In the midst of this imagery there is the practical note and admonition of the 18th verse. It is well to realize the blessing of partaking of the wonderful benefits of the gospel as described in partaking of the root and fatness of the olive tree. But then we must not become high-minded or proud and speak against the Jews, for, Remember, says the apostle, that salvation came of the Jews. We do not mock the branches, but keep in mind that we owe a great deal to those branches, for without them we would have no Saviour, no revelation, no salvation. The Jews are like the root of the tree, and we are like the ingrafted branches of this tree. Romans 11:18.

A rather veiled objection is now raised by the imaginary Gentile. Were not the branches broken off that I might be grafted in? In a sense this might be true, for even as we have said, the Gentiles were given opportunity to hear the gospel through the refusal of the Jews. But on the other hand, it was not to be supposed by the Gentiles that God loved them or preferred them above the Jews, and because of this he cast out the Jew that he might receive the Gentiles. No, the Jews were broken off only because of their unbelief. And further consideration of the matter will show us that we only stand in God's favor because of our trusting reliance on Christ. Now if we begin to trust in ourselves and our position, we will have fallen into the same snare as the Jews. Considering this, be not high-minded but fear: for if God spared not the natural branches (when they looked to self-effort) neither will he spare thee (if you act in the same manner). Romans 11:21.

As a conclusion to this thought of acceptance and rejection, we have Romans 11:22. In all that has been said, it is easy to see the immutable decisions of the Creator. We behold his goodness and severity. God must, and always does, maintain justice. Those who willfully refuse he must sever; but, on the other hand, his goodness is always accessible. The Gentiles were the recipients of God's goodness, which was summed up in the salvation they enjoyed. However, the Gentiles must also remember that a continuance in faith is as important as is the initial decision. The thought of continuing in God's goodness as here used refers to the steadfastness on the part of man in the provisions God has made for his life and hope, rather than trusting in his own wisdom or good works. So it was that Paul admonished the Gentiles to behold the overall picture and realize that a trusting, humble reliance upon God through Christ was the only thing that could keep them from being cut off as was the Jew. Romans 11:22.

300.

What is the admonition of Romans 11:18?

301.

What is the objection of Romans 11:21? How is it answered?

302.

How can we see in this circumstance the justice of God? What warning is given?

Now once again back to the thought of this whole section: The nation of Israel was not without hope, for if they would but cease in their course of unbelief they would be grafted in. There was only one barriertheir unbelief. God was ready and God was able to graft them in, even as he did the Gentiles. Romans 11:23. Yes, indeed, he can graft them in. In some respects their acceptance by the Almighty would be more natural than his receiving of the Gentiles. A further point of comparison is made in the olive tree simile to emphasize this thought. The usual grafting process has been reversed in the case of the Gentiles. No one acquainted with the laws of grafting would graft a portion of a wild tree into the root of a tame tree, but this God has, in his mercy and wisdom, performed The wild branch of the Gentiles was grafted into the root of the Christian Jews. The plan of God was that the Messiah was predetermined to come to the world through the Jewish nation. Everything about him appeared in shadow and type in the scriptures of the nation of Israel. It should have been that Jesus would be welcomed as the crowning glory of Israel's heritage. The church should have been accepted as the wonderful new creation of the Messiah. Yes, the church was meant to be the Jews-' own olive tree, but they stumbled over the suffering servant and missed his glorious kingdom. But then, one day when they will finally open their eyes, how they will then understand it all, how then will the dark things be made plain and the great pattern of God all fit together! This we take to be the import of the thought of the grafting in of the Jews into their own olive tree. Romans 11:24.