Lesson 12—Israel’s Rejection is not Final (Chapter 11)
for November 26, 2000

Introduction

Chapters 9-11 deal with the “Jewish problem”, that is, why the Jews are rejecting the gospel (for the most part) when they had centuries of relationship with God. Paul has said that the gospel went to the Jews first. Why have they not turned to Jesus in great numbers? These three chapters are an “interlude” in the letter to explain this problem. They contain some of the most difficult teaching of the New Testament. However, the main point is clear, which can be summarized as follows. God has great concern for this people (the Jews) whom he chose for a special relationship. Most of the Jews missed the point, thinking that God would save them because of the relationship only or for their good works. But God, in his sovereignty (right to choose) and grace, has chosen to save everyone, even Gentiles, who will put their faith in him

There is a remnant of Israel

Chapter 11 begins by asking and answering a question on everyone’s mind: “Has God rejected Israel?” Paul uses himself as an example to say no; he has accepted Jesus. Elijah is another example. When Elijah thought he was the only person remaining faithful, God showed him that there were many more. In the same way, there is a remnant of Jews who have understood that God’s way of salvation is by grace through faith, not by works or keeping the law.

Though all Israel wanted a proper standing before God, only those who know that it comes by God’s grace (the elect)—rather than by works—have that right standing. Paul then uses two Old Testament passages to show that many have hardened hearts which prevent them from accepting God’s grace.

The outcome of Israel’s rejection

Is Israel’s rejection final (v. 11)? No, there is hope for the Jews (v. 12, 23, 24, and 26). Several times, Paul says that Jews can turn to God and be saved. In the most pointed statement (v. 26), Paul says that “all Israel” will be saved. This is also one of the most difficult teachings to understand. Does it mean that literally all Israelites will be saved? Certainly it cannot mean that. Or could it mean that at some future time, when the full number of Gentiles has come in (v. 25), that all Israelites will come to Jesus and a whole generation of Jews will be saved? This is not likely. Explanations that are more likely include the following:

1. The clause reads, “And so [emphasis mine] all Israel will be saved” or stated another way, “In this way all Israel will be saved”. This could be understood to mean that Israel will be saved because of the Gentiles in the same way that the Gentiles are saved because of Israel (see below on vv. 11-24).
2. Once the full number (the elect—those saved by faith in Jesus) of Gentiles are saved, then all the elect of Israel (those who put their faith in Jesus) will also be saved. The idea here is that Israel will be saved in the same way that Gentiles are, when one puts his faith in Jesus. This relates to Paul’s use of the word mystery (v. 25), which he sometimes uses to mean the way that God is able to save both Jews and Gentiles in the same way and include them in the church. This is the situation in Rome, in which both Jews and Gentiles are in the church.

The section containing verses 11-24 has another very important point. First, the rejection of the Jews has served to help the Gentiles accept Jesus. Second, the salvation of Gentiles will hopefully result in the salvation of some Jews. Now Paul pointedly notes that he is speaking to the Gentiles (v. 13). (Remember that the church in Rome was made up of both Jews and Gentiles, but was probably predominantly Gentile.) He uses two examples to illustrate: firstfruits of dough, and a tree. In the second example, the tree is the saved. The natural branches are the Jews. The grafted or wild branches are the Gentiles. Some of the natural branches have been broken off because of unbelief. “Wild” branches (Gentiles) have been grafted in because of their faith. This is sad for the Jews and triumph for the Gentiles. However, natural branches can be grafted in again if only they will come to faith.

Paul also speaks to church relationships. He admonishes the Gentiles not to gloat over their salvation when Jews have been cut off. The grafted branches do not support the tree, but the tree (especially the roots, the beginnings of Israel) supports them. A key verse is 22: sternness to the Jews who fell, kindness to the Gentiles who have been accepted and grafted in. The Gentiles must continue in God’s kindness, that is, accepting of the Jews who are believers and desiring other Jews to come to Jesus. Otherwise, the Gentiles can be cut off again. Paul reminds the Gentiles that Jews can be accepted again (v. 23).

Doxology

Doxology means “word of praise”. Paul has a beautiful psalm or poem of praise in verses 33-36 as he ends this section on the Jewish problem. In one sense, it answers the unwritten question, “How can God save any of us?”

Questions

1. Can you explain the “Jewish problem”?
2. How do we know that God has not rejected Israel?
3. What is the meaning that you understand for “all Israel” in v. 26?
4. Has the salvation of Gentiles made a difference yet in the salvation of Jews?
5. What is the point of the illustration on the firstfruits of dough?

Application

Is there a way that v. 22 still applies to us today? How do we consider the kindness and sternness of God?

Have you ever considered writing your own psalm of praise to God? It won’t be inspired of the Spirit as Paul’s is, but it could serve as part of a devotional or prayer to God.