God’s Glory on Display: Romans 11

THE PURPOSE OF GOD DEALING WITH ISRAEL AS HE DID
ROMANS 11:26-32   #192
Charles e Whisnant,  April 06 2014

HOW THE UNFOLDING OF SALVATION WAS FOR THE GLORY OF GOD


God has an in comprehendible mind:  Isaiah 55:8-9.  This whole story of chapter 11 gives us the wonderful mind of God.  Isaiah 7:19 and Psalms 92:5

The Purpose of the Setting Aside of Israel:  vs. 36  "The Glory of God."

The ultimate purpose is not salvation, it is only the means to the ultimate purpose which is the glory of God.  It is not the nation of Israel, it is not the Gentiles getting into the church, it is not the kingdom which is to come, all those are a means to show the glory of God.

Psalm 19; Isaiah 43:20; I Corinthians 10:31
What does it mean to glorify God?
     Acts 7:2,  Isaiah 6 (one of my favorite chapters)
     God has a nature that can not be stripped of its character. 
     How to give God glory?  By recognizing Him as God. And for God's work:  I Chronicles 16,     Jeremiah 13:11, 16; Daniel 4, Acts 12.   Isaiah 43:21

FOUR ATTRIBUTES OF GOD:

1A    GOD'S SOVEREIGNTY:  11:26A

  AND THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS:

(Isaiah 55:3; 59:21; Jeremiah 31:31-40; Hebrews 8:8,-10-12-Hebrews 10:16- (Isaiah 27:9; Hosea 14:2; John 1:29)

2A    GOD'S INTEGRITY:  11:26B, 27, 28, 29

FROM THE STANDPOINT OF THE GOSPEL THEY ARE ENEMIES FOR YOUR SAKE vs 28

(Ro 11:11,30; Matthew 21:43; Acts 13:45,46; 14:2; 18:6; 1Thessalonians 2:15,16)
Hebrews 10:23, Second Peter 3:9, Genesis 15:18, Isaiah 59:20-21

Gospel (2098)(euaggelion from eú = good + aggéllo = proclaim, tell) is literally good news or glad tidings. For a concise definition of the Gospel read 1 Corinthians 15:1-8
"for your sake" takes us back to the 11 -12 where Israel's stumbling was for the Gentile's sake in that it made salvation available to the Gentiles.

BUT FROM THE STANDPOINT OF GOD'S CHOICE THEY ARE BELOVED FOR THE SAKE OF THE FATHERS: vs 28

(Ro 11:7; Isaiah 41:8,9) (Genesis 26:4; 28:14; Leviticus 26:40-42; Deuteronomy 4:31; 7:7,8; 8:18; 9:5; 10:15; Psalms 105:8-11; Jeremiah 31:3; Micah 7:20; Luke
I Chronicles 16:23- 36, First Timothy 1:17; Philippians 1:9-11, Second Corinthians 4:15, Acts 15:14; Ephesians 3:10  Deutermony 7:9; Second Timothy 2:15; Psalms 36:5; 119:38; First Thess. 5:24

3A    GOD'S GENEROSITY: 11:30-32


  FOR THE GIFTS AND THE CALLING OF GOD ARE IRREVOCABLE:

     Psalms 136; I Kings 8:6; Psalms 86:5; Luke 1:;78; First Peter 1:3. Psalms 59:16
(Hosea 13:14) Mal 3:6 ) “
For I, the LORD, do not change; therefore you, O sons of Jacob, are not consumed. Nu 23:19 “God is not a man, that He should lie, Nor a son of man, that He should repent; Has He said, and will He not do it? Or has He spoken, and will He not make it good?


IN ORDER THAT BECAUSE OF THE MERCY SHOWN TO YOU (Gentiles) THEY (Jews) ALSO MAY NOW BE SHOWN MERCY:
Mercy (1656)(eleos) is the outward manifestation of pity and assumes need on the part of those who are recipients of the mercy and sufficient resources to meet the need on the part of those who show it. The idea of mercy is to show kindness or concern for someone in serious need or to give help to the wretched, to relieve the miserable. Here the essential thought is that mercy gives attention to those in misery.
4A    GOD'S INCOMPREHENSIBILITY  11:33    The wonderful doxology of praise to God for His unsearchable judgments.
Job 5:9 He performs wonders that cannot be fathomed, miracles that cannot be counted.
Job 11:7 Can you fathom the mysteries of God? Can you probe the limits of the Almighty?
Job 15:8 Do you listen in on God's council? Do you have a monopoly on wisdom?
Job 37:23 The Almighty is beyond our reach and exalted in power; in his justice and great righteousness, he does not oppress.
Psalm 36:6 Your righteousness is like the highest mountains, your justice like the great deep. You, LORD, preserve both people and animals.
Psalm 92:5 How great are your works, LORD, how profound your thoughts!
Psalm 139:6
Such knowledge is too wonderful for me, too lofty for me to attain.
Psalm 145:3 Great is the LORD and most worthy of praise; his greatness no one can fathom.
Proverbs 25:2 It is the glory of God to conceal a matter; to search out a matter is the glory of kings.
Ecclesiastes 3:11 He has made everything beautiful in its time. He has also set eternity in the human heart; yet no one can fathom what God has done from beginning to end.
Ecclesiastes 7:24 Whatever exists is far off and most profound-- who can discover it?
Ecclesiastes 8:17 then I saw all that God has done. No one can comprehend what goes on under the sun. Despite all their efforts to search it out, no one can discover its meaning. Even if the wise claim they know, they cannot really comprehend it.
Isaiah 28:29 All this also comes from the LORD Almighty, whose plan is wonderful, whose wisdom is magnificent.
Isaiah 40:28; Romans 2:4; I Corinthians 2:10; Ephesians 3:8; Colossians 2:3

Romans 11 God is Sovereign over the Jews and Gentiles Video

 

 

 

 

Romans 11:9 And David says, "LET THEIR TABLE BECOME A SNARE AND A TRAP, AND A STUMBLING BLOCK AND A RETRIBUTION TO THEM.

 

David says (Daueid legei). From Psalms 69:23 ; ( Psalms 68:23 LXX); Psalms 34:8 ; Psalms 28:4 (combined quotation). Table (trapeza). For what is on the table, "a feast." A snare (ei pagida). From phgnumi, to make fast, old word for snares for birds and beasts. See on Luke 21:35 . Ei in predicate with ginomai is a translation-Hebraism. A trap (ei qhran). Old word for hunting of wild beasts, then a trap. Only here in N.T. A stumbling-block . A third word for trap, snare, trap-stick or trigger over which they fall. See on 1 Corinthians 1:23 ; Romans 9:33 . A recompense . Late word from double compound verb antapodidwmi, to repay

 

Let their table be made a snare. This is quoted from David, in Ps. 69:22, and evidently refers to the "table" at which the Israelites were privileged to eat with Jehovah. Leviticus 23:6 and Numbers 15:17-21; 18:26,30,31; Deuteronomy 12:7, 18; 14:23; 27:7.

Snare (3803)(pagis) describes that which causes one to be suddenly endangered or unexpectedly brought under control of a hostile force.

Trap (2339) (theran is derived from ther = wild beast) denotes a hunting of wild beast to destroy them and then a prey, game or trap and thus figuratively as used here referred to preparing destruction for men by use of a net or "trap".

 

Stumbling block (4625) (skandalon - see word study) referred literally to that part of a trap on which the bait was laid and when touched caused the trap to close on its prey. It came to mean any entanglement of the foot [Trench].

 

Retribution (468) (antapodoma from antí = in turn + apodidomi = render) (see cognate verb antapodidomi) a noun which means a giving back in return for something received and so that which is offered or given as recompense or retribution (in both a good sense and a bad sense). The thing paid back in a good sense (Lk 14:12) or bad sense (Ro 11:9).

 

Romans 11:10 "LET THEIR EYES BE DARKENED TO SEE NOT, AND BEND THEIR BACKS FOREVER *."

 

Let...be darkened (4654) ( = darkness) means literally to be or become dark, to be unable to give light and figuratively to obscure. Aorist imperative (passive voice) calls for action that comes from without the one who is darkened (spiritually speaking) This is a terrible imprecation (uttering in a sense a curse upon another). Because Israel refused to see the Lord Jesus as Messiah and Savior, they lost the power to see Him. Because they steadfastly, stubbornly refused to hear the pleading voice of God, now they were smitten with spiritual deafness. That terrible judgment continues to this very day. It will be so until that future day, described in Zechariah 12:10, when God "pours upon them the Spirit of grace and of supplication, and they look unto Him whom they have pierced."

Bend (4781) (sugkampto from sún = together + kámpto = to bend, bow) means to bend together, to bow down low. It pictures bend together as of captives whose backs were bent under burdens. This is written in the form of a command (aorist imperative

 

Forever (1275) It is difficult to tell exactly what calamity this is supposed to represent. It may be a figure for the hard labor of slavery, the heaviness of a burden, a state of weakness, or the overwhelming effects of grief or fear. Any of these could apply to first-century Judaism. Paul may be saying,

 

Romans 11:11 I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous.

 

Did they stumble that they might fall? Some individuals, alas, do,—both of Jews and Gentiles. Some are offended and turn away forever. But

Stumble (4417) patio

 

Fall (4098) (parapipto ) means literally to fall away and then to apostatize. (See study of derivative word = Transgression (trespass) (3900) paraptoma)

MAY IT NEVER BE: me genoito :

 

Once again the question in Greek was worded to elicit the strongest negative answer Paul could offer. This is the 10th and last time in Romans, Paul responded, me genoito [Romans 3:4, 6, 31 6:2,15 7:7,13 9:14 11:1]

 

But - always pause to ponder this term of contrast.

 

Transgression (trespass) (3900) paraptoma -see word study)

 

Salvation (4991) soteria

Jesus had instructed Paul to turn to the Gentiles, Luke recording Paul's testimony that...(Acts 22:18-21)

 

Make...Jealous (3863) (parazeloo from pará = to the point of, unto, implying movement toward a certain point + zeloo [word study[ = to desire, be zealous) means to stimulate alongside and thus to excite to rivalry or to provoke to emulation and so to make jealous. The idea is that then the Jews would be jealous and want it for themselves. Parazeloo is a Greek infinitive with a preposition (eis = unto, toward) and carries the idea of purpose

 

Romans 11:12 Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be! NASB:

 

Their fall is the riches of the world; their loss the riches of the Gentiles. Before they fell, if a Gentile wanted to know the true God, he must become a "proselyte." He must journey up to Jerusalem three times a year; and even then he could not worship directly. He must have Levitical priests and forms. Contrast with this the day of Pentecost. Every man heard in his own tongue in which he was born, the wonderful works of God! And by and by Paul goes freely forth, apart from the Law, and "religion," to all the Gentiles:

Transgressions (3900) (paraptoma from parapipto = fall aside, apostatize) is a "false step" and describes a deviation from living according to what has been revealed as the right way to live.

 

Riches (4149) (ploutos from pletho = fill) can describe wealth, money, possessions, or abundance. Here Paul is obviously not speaking of worldly riches but of spiritual riches.

 

Failure (2275) (hettema from hettáomai = be overcome) describes a deterioration and objectively as used in this verse pictures a failure or a loss.

 

"their fall... their fullness" (Ro 11:12KJV) - These two phrases, their fall and their fulness, correspond to the two comings of Christ. Paul writes in the interval when the cross is past history and the redemption of Israel is, as in our day, future. (Romans 117-15 - Life from the Dead)

 

Much more - When used in a comparison regarding quantity, denotes a greater abundance. Otherwise the phrase much more denotes a greater certainty (Ro 5:9,10 Ro 5:15 Ro 5:17-).

 

Fulfillment (4138) (pleroma from pleroo = make full, fill, fill up) describes fullness, a full measure, an abundance or a completion. Pleroma is that which has been filled and thus refers to that which is complete, the completeness of Israel referring here to its return to God at the second Advent of the Messiah when all Israel would be saved (cp Ro 11:26). Paul uses pleroma in Ro 11:25-to describe the fulness of the Gentiles.

 

Romans 11:13 But I am speaking to you who are Gentiles. Inasmuch * then as I am an apostle of Gentiles, I magnify my ministry,

 

To you that are Gentiles (umin toi eqnesin). "To you the Gentiles." He has a serious word to say to them. Inasmuch then (ep oson men oun). Not temporal, quamdiu, "so long as" ( Matthew 9:15 ), but qualitative quatenus "in so far then as" ( Matthew 25:40 ). I glorify my ministry (thn diakonian mou doxazw). As apostle to the Gentiles (eqnwn apostolo, objective genitive). Would that every minister of Christ glorified his ministry. If by any means (ei pw). This use of ei with purpose or aim is a kind of indirect discourse. I may provoke (parazhlwsw). Either future active indicative or first aorist active subjunctive, see same uncertainty in Philippians 3:10 katanthsw, but in Romans 3:11 katalabw after ei is subjunctive. The future indicative is clear in Romans 1:10 and the optative in Acts 27:12 (Romans 15:16-19; Acts 13:2; Galatians 1:16; 2Timothy 1:11,12)

 

Apostle (652) apostolos

 

Apostle of Gentiles - Jesus explained to the somewhat fearful Ananias so that he would be encouraged to go to Saul (Paul) and help him...(On the Road to Damascus Jesus described Paul's "marching orders" to Ananias) Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel for I will show him how much he must suffer for My name's sake. (Acts 9:15-16)

 

Magnify (1392) doxazo

 

Ministry (1248) diakonia In this way Paul would "magnify" his "ministry" or as Phillips paraphrases it...I should like you to know that I make as much as I can of my ministry as "God's messenger to the Gentiles"

 

Romans 11:14 if somehow I might move to jealousy my fellow countrymen and save some of them. 1Corinthians 7:16; ; 2Timothy 2:10) (Ro 9:3; Philemon 1:12)

 

Jealous (3863) (parazeloo from pará = to the point of, unto, implying movement toward a certain point + zeloo = to desire, be zealous) means to stimulate alongside and thus to excite to rivalry or to provoke to emulation and so to make jealous. The idea is that then the Jews would be jealous and want it for themselves.

 

AND SAVE SOME OF THEM: kai soso  (1Corinthians 7:16; 1Timothy 4:16; James 5:20)

 

Save (4982) (sozo) means basically to rescue from peril, to protect, to keep alive - the word involves preservation of life, physical or spiritual, in this context clearly referring to spiritual life associated with regeneration or the new birth brought about by the power of the Holy Spirit (John 3:3-5) and the Gospel (Ro 1:16).

Romans 11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead ?

 

The casting away of them (h apobolh autwn). Objective genitive (autwn) with apobolh, old word from apoballw, to throw off ( Mark 10:50 ), in N.T. only here and Acts 27:22 . The reconciling of the world (katallagh kosmou). See Romans 5:10 for katallagh (reconciling). It explains verse Romans 11:12 . The receiving (h proslhmpsi). Old word from proslambanw, to take to oneself, only here in N.T. Life from the dead (zwh ek nekrwn).

 

For - always pause and ponder this term of explanation.

 

The word "if" which Paul uses throughout his argument here is not ean the "if" of a hypothetical condition, but ei the "if" of a fulfilled condition. Paul is not arguing upon the basis of an hypothesis, but upon the basis of facts. The translation should read, "since," or "in view of the fact."

 

Rejection (580) cast as casting away a garment) describes literally a casting off and thus a rejection.

 

Reconciliation (2643) change mutually; reconcile in turn from = an intensifying preposition + = to make otherwise, to change the form or nature of a thing) means a change or reconciliation from a state of enmity between persons to one of friendship. In the NT, this word describes restoration to divine favor by bringing about a change in man, i.e., a conversion, the means or occasion of reconciling the world to God. Reconciliation is the removal of enmity that stands between people and God. Reconciliation is the basis of restored fellowship between people and God

 

World (2889) kosmos

 

Acceptance (4356) = to receive unto oneself, to take in addition, to receive besides) means a taking to oneself and thus describes an acceptance.(Ezekiel 37:1-14; Revelation 11:11; 20:4-6)



Romans 11 The Right Attitude About Our Salvation

This mystery (to musthrion touto). Not in the pagan sense of an esoteric doctrine for the initiated (from muew, to blink, to wink), unknown secrets ( 2 Thessalonians 2:7 ), or like the mystery religions of the time, but the revealed will of God now made known to all ( 1 Corinthians 2:1 1 Corinthians 2:7 ; 1 Corinthians 4:1 ) which includes Gentiles also ( Romans 16:25 ; Colossians 1:26 ; Ephesians 3:3 ) and so far superior to man's wisdom ( Colossians 2:2 ; Colossians 4:13 ; Ephesians 3:9 ; Ephesians 5:32 ; Ephesians 6:19 ; Matthew 13:11 ; Mark 4:11 ).

Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. "In early ecclesiastical Latin musthrion was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to musthrion and not to sacramentum in the classical sense" (Vincent).

 Wise in your own conceits (en eautoi pronimoi). "Wise in yourselves." Some MSS. read par eautoi (by yourselves). Negative purpose here (ina mh hte), to prevent self-conceit on the part of the Gentiles who have believed. They had no merit in themselves A hardening (pwrwsi). Late word from pwrow ( Mark 11:7 ). Occurs in Hippocrates as a medical term, only here in N.T. save Mark 3:5 ; Ephesians 4:18 . It means obtuseness of intellectual discernment, mental dulness. In part (apo merou). Goes with the verb gegonen (has happened in part). For apo merou, see 2 Corinthians 1:14 ; 2 Corinthians 2:5 ; Romans 15:24 ; for ana mero, see 1 Corinthians 14:27 ; for ek merou, see 1 Corinthians 12:27 ; 1 Corinthians 13:9 ; for kata mero, see Hebrews 9:5 ; for mero ti (adverbial accusative) partly see 1 Corinthians 11:18 .

Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (acri ou to plhrwma twn eqnwn eiselqh). Temporal clause with acri ou (until which time) and the second aorist active subjunctive of eisercomai, to come in ( Matthew 7:13 Matthew 7:21 ).

For fulness of the Gentiles (to plhrwma twn eqnwn) see on verse Romans 11:12 , the complement of the Gentiles.