Chapter 11
Part 1
In this chapter the subject is still that which first engaged us in the ninth chapter, namely, How is the gospel which God is making known in our day, reconciled with the special promises He made to Israel in Old Testament times? In chapter 9 the claim of the Jews to be God's people by birth was considered, and it was shown that the Old Testament Scriptures had foretold the blessing of the Gentiles. The 10th chapter made known how it was that Israel lost the blessing, and the chapter we are now to go over together, asks and answers the question, Is their present state of rejection as God's earthly people final?
The tenth chapter closed with a very solemn word quoted from Isa. 65:2, and if you will turn to that passage, you will see that God had much more to say about His people Israel, whose ways had provoked Him to anger continually; yet in His grace, He speaks of a future day of restoration for a remnant of them. Turning to our chapter in Romans we read,
“I say then, Hath God cast away His people? God forbid.”
Paul himself was a proof that the nation were not altogether forsaken. God has not cast away His people whom He foreknew.
Elias (Elijah), that faithful prophet of a dark day in the history of the ten tribes of Israel, had pleaded with God against the people (1 Kings 19) when the dark shadow of idolatry had settled over the land; other prophets had been killed, and his own life was sought; God's altars were destroyed What an answer the, discouraged prophet was given!
“I have reserved to Myself seven thousand men who have not bowed the knee to Baal!" Was this not a beautiful evidence of God's favor? He had kept a remnant from the service of the devil, though they were hitherto all unknown to Elijah. So in the present time there has been a remnant according to the election of grace.
Verse 6. "And if by grace, then is it no more of works; otherwise grace is no more grace.”
This theme of the free, unmerited favor of God, man's "works" being totally rejected, is the theme of the Gospel as expressed in the Epistle to the Romans. Israel then had not obtained what it sought for, but the election, the spared remnant, had, and the remainder of the people were blinded, or hardened. For this, two Old Testament Scriptures are referred to in verse 8, where Isa. 29:10 and Deut. 29:4 are put together (Psa. 69:22, 23 is also quoted in verses 9 and 10).
A second proof that Israel is not finally cut off is given in verses 11 and following: The gospel was going out to Gentiles to provoke Israel to jealousy. And for this we have the striking prophecy of Deut. 32:21. If (verse 12) Israel's fall is the world's wealth, and their loss is the wealth of the Gentiles, how much rather their fullness?
The apostle is referring first to the blessing that followed the preaching of the gospel to the Gentiles, when Israel would not listen; and afterward to the world-wide blessing which will come in after Israel's turning to God at the dawn of the Millennium.
Verse 13: The apostle is writing to Gentiles; he tells them that "inasmuch as I am the apostle of the Gentiles, I magnify my office" (or, glorify my ministry). It was to the Gentiles he was sent (see Gal. 2:7-9), but his heart went out after his own nation too, that by any means (verse 14) he might provoke them to jealousy, and might save some from among them. For if their casting away be the world's reconciliation, what will their reception be, when they truly turn to God, but life from the dead? Actual resurrection from the grave is not here referred to, but a national spiritual awakening resulting in the salvation of the remnant of Israel, which the Old Testament prophecies abundantly forecast.
In the 16th and following verses the figure of an olive tree is brought in to illustrate a principle of God in connection with the earth, and particularly with Israel. Three trees are used in the Scriptures in this way: the vine, the fig tree, and the olive.
The vine, as to which see Psa. 80:8-11; Isa. 5:1-2; Jer. 2:21; Hos. 10:1, John 15:1-6 and Rev. 14:18, represents a religious system in professed connection with God, with the bearing of fruit as its proper function. Israel was the vine, but it was set aside; Christ, as He walked this earth was the true vine, and now the professors of Christianity, real and false, are the branches. Rev. 14:18 presents the end, in a day yet future, of the empty profession of religion,-the vine of the earth, without any true knowledge of Christ in it.
(To Be Continued D. V.)