Introduction

Romans 11:1-10 and 9:6-13 are alike in an unusual way. They are alike in that they both give the same answer and they are unusual in that each answers a different question (the same answer to different questions). In Romans 9, we have the question, "Is God unfaithful to His covenant promises to Israel in view of the fact that Israel is en mass perishing?" In Romans 11, we have the question, "Has God totally and emphatically rejected Israel in view of her obstinance?" Both questions are answered in the negative. God is not unfaithful and God has not totally rejected Israel. The reasons behind these negatives are the same: 1) God is not unfaithful because His covenant operates along the lines of sovereign election regarding an Israel within Israel (9:6, 11: "not all descended from Israel are Israel" realizes "God's purpose of election"). 2) And God has not totally rejected Israel because there is an elect remnant (11:5, "at the present time there is a remnant chosen by grace"). Both questions are answered by appeal to election.

But in Romans 11 there is a distinct emphasis. It comes out in the repetition of the problem in verses 1 and 11 (Are they totally rejected by God? Did they fall to a point beyond recovery? Have they crossed the point of no return?). Focus is on the question of totality, of utter ruin. It emerges naturally from the fact of Israel's chronic disobedience and obstinance that Paul ended with in 10:21.

By this repetition (1, 11) we are shown that the entire chapter is concerned with this problem. There are two stages to his answer in which the second builds on the first. So Paul more or less lays out a preliminary answer up to verse 10 where he goes slow. Then in 11-32 he rises much higher so that by the time he reaches 33-36 he catches on fire!

As we begin, we should also note that there are many difficulties in this chapter. Consequently, there are different interpretations of this text within the history of reformed theology. This is the case because Paul directs our attention to the future of Israel when "all Israel will be saved" (v. 26). How this relates to the remnant is difficult to determine. How do we square the "some" (v. 5) with the "all" (v. 26)? We need to discover how the some fits together with the all in order to understand how Paul answers the question "has God totally rejected Israel?"

Because of the difficulties, we need to see the details of the chapter within the flow of thought as a whole. A good way to do this will be with the help of an outline.

An Outline of Romans 11

Introduction, 1ab, 2ab

Question- did God reject His people, 1a

Answer- by no means, 1b; God did not reject His people, 2a

1A. Israel's blessing in the present, 1-11

1B. Though rejected there is blessing to some in Israel, 1-10

1C. Paul, 1c

2C. The remnant, 2c-10

1D. In Elijah's day and the present, 2b-6

2D. By election and hardening, 7-10

2B. Though rejected there is blessing to all the nations through Israel, 11

2A. Israel's blessing in the future, 12-32 (especially, 12, 15, 24, 25, 26)

1B. The initial statement, 12

2B. An exhortation to the Gentiles that includes explanation of Israel's place in redemptive history that grounds her future and theirs, 13-32

Doxology, 33-36

1A. Israel's blessing in the present, 1-11

The blessing is not what we might at first expect. It comes through rejection (cf. by God, v. 15; of God as enemies, v. 28). It comes to some in Israel and to others outside Israel. We therefore begin each of these points with "though rejected." Nonetheless, there is blessing in two ways.

1B. Though rejected blessing comes to some in Israel

To understand these verses in Romans 11, we must define what is meant by God's people. What is being referred to by Israel in this context? They are the ones He foreknew, the ones chosen in electing love (v. 2). But we need to make an important distinction between individual election and corporate election. Both are found in Romans 11 but the accent is on corporate election. To see this it will be helpful to compare Romans 11:16 (lump of dough, root), 28 (gospel, election) with Amos 3:2 and Deuteronomy 9:4-6; 7:7-9.

According to Romans 11:16 a holiness attaches itself to all the descendents of promise (9:8). Two illustrations are given. A lump of dough was dedicated to God. As firstfruits, this portion meant that the whole batch was consecrated, set apart to the Lord. Paul also uses a tree illustration: if the root is holy so are the branches. What is represented by the piece of dough and the root of the tree? They represent the patriarchs (v. 28: Abraham, Isaac, and Jacob). Because they were set apart to God, therefore, all the descendents of Abraham, Isaac, and Jacob –the descendents of promise-are set apart to God. Though rejected by God and rejecting God, they are His people with a special place in history. His covenant with them is everlasting.

In Amos 3:2, it is because God lovingly chose Israel that He judges her (corporately loved and therefore judged). In Deuteronomy 9:4-6 and 7:7-9, we have the classic text regarding the choice of Israel that is rooted in the covenant with Abraham and that concerns the descendents of Abraham as a chosen people. This is the corporate election of Israel. It is another perspective on Israel comparable with the Israel within Israel emphasis of Romans 9:6-9. What we have are two perspectives on Israel: the elect nation, those regarded as Abraham's descendents (Rom. 9:8, though historically a stiff-necked people) and the elect within Israel (the Israel within Israel). Proof is being offered to show that God has not completely rejected Israel, the descendents of Abraham viewed as a corporate body (cf. 11:1 with 11:11).

Thus individual election to salvation proves that God has not rejected the descendents of Abraham according to the covenant made with him before the giving of the law.

1C. Paul is an example

He is Saul of Tarsus, a descendent of Abraham of the tribe of Benjamin. He is an Israelite. He is also the famous persecutor of the church. But God had set him apart from birth and called him to salvation and service as apostle to the Gentiles (Gal. 1:15-16). Saul became Paul as one who did not seek the Lord nor ask for Him; God revealed Himself to him (cf. Rom. 10:20). Paul is himself an example that shows that there are elect in Israel and in turn this fact shows that God will keep His promises to the descendents of Abraham (note how an Israelite is defined in 9:1 as Paul describes himself). This individual election shows that God has not rejected the people as such, as a people. One example is sufficient to show that God has not cast them off totally. But Paul has much more to say than this.

2C. The remnant shows that they are not rejected

The remnant is illustrated from the history of Elijah and then it is put in perspective as implying election and reprobation (God's choice of mercy to some and severity to the others).

1D. First, consider the illustration from Elijah's day (2b-4).

Paul takes us back to the dramatic scene on Mount Carmel where Elijah stood down nearly a thousand false prophets who had political backing. The God of Abraham, Isaac, and Jacob sent fire that burned the altar blessing Elijah and cursing the false prophets. These false prophets were then put to death (1 Kg 18:40). Elijah stood firm in the presence of king Ahab but it was a different story when the king's wife entered the picture. She is the famous Jezebel who threatened Elijah with an oath. The result was that Elijah "ran for his life" (1 Kg. 19:3) and hid in a cave (one woman had more power over Elijah than one thousand men). There the Lord appeared to him and reassured him of an elect remnant, the seven thousand who have not bowed to Baal (1 Kg. 19:18).

This account is applied by Paul to the "present time." There is likewise an elect remnant chosen by grace (Rom. 11:5-6). Here is further proof that God has not totally cast off His chosen people, the descendents of Abraham.

2D. Second, Paul puts the notion of a remnant in perspective (Rom. 11:7-10).

He uses the refrain again of Israel as a people not obtaining what they sought (v. 7a). They did not obtain righteousness and acceptance with God because the righteousness they sought was by works (alluding back to v. 6). But the elect within Israel did obtain the righteousness of God (v. 7b; God revealed Himself to them as to Paul because the elect did not seek or ask either). Again, this shows God's severe judgment by hardening the non-elect in their sin so they cannot be saved. But in judgment, there is an election by grace and this shows that He remembers His covenant with Abraham and his descendents.  

Thus though rejected, there is blessing to some in Israel. But there is also blessing through Israel. That is the second aspect of blessing in the present.

2B. Though rejected there is blessing to the nations, Rom. 11:11

The major concern of the chapter is reiterated in a question and answer (11a). Then Paul adds a new thought. We might summarize it as the turning of the tide away from, and back again to, Israel. They are not finally and completely hardened as a nation. His evidence is the coming of salvation to the Gentiles. This accords with the promise in Genesis 12:3, "all peoples on earth will be blessed through you" [Abraham and his descendents].

That God is keeping His promise to Israel is shown in the fact that the blessing He promised them-that they would be a blessing to all families of the earth-is being fulfilled, remarkably, even through their transgression as a people who, in terms of the parable of the vine growers, seized the owners son and killed him (Matt. 21:43; Acts 2:36, whom you crucified). God is still keeping His word to them by turning their sin and judgment to salvation for the Gentiles! This already yields doxology in anticipation of vs. 33-36.

Final Thoughts. What Paul says about Israel's blessing in the present is striking in three ways.

1) They are blessed through rejection. They are rejected and they are not rejected; they are cast off in one sense and they are not cast off in another. Claiming that they are not rejected speaks against the grain of the hard, painful, and overwhelming fact that Israel is en mass under the judgment of God (they are "not my people"; the household is divided by a sword; they are no longer the church). Thus to say "by no means" or to reply with a firm and definitive "no they are not rejected" is to say that there is blessing and benefit bestowed in the midst of this judgment on them.

2) It should also be striking to us to note that God's blessing of His people is bestowed on some of them and not all. The elect nation is receiving God's blessing in terms of the elect remnant. Corporate election hardly argues against individual election (cf. Vos, Pauline Eschatology, 90). Individual election is proof of corporate election pouring forth from the fountain of God's covenant with the patriarchs.

3) And, finally, it should strike a chord of wonder that a key way that Israel is proven to be blessed and not rejected is that in her rejection blessing comes to the nations. God is behind the scenes turning this tide. His judgment on Israel's disobedience and obstinacy is the very means that God uses to bring blessing to all families of the earth. This calls us to adoring wonder at God's patience, faithfulness, love, kindness, and mercy. To Him be glory forever, Amen!