August 6, 2007

Premillennial Nuggets - Romans 11:25-27
The Freedom of God in Saving a Future Ethnic Israel

I must preface this article with a few brief comments on the contextual flow of Paul's argument. It is important to grasp chapter 11 by what just came before it in chapters 9-10. Just as Paul teaches in Romans 9 that it is the freedom of God to save individuals based solely on his mercy to demonstrate his glory and power, likewise, in chapter 11, Paul reminds his audience that God is free and absolutely sovereign in saving Israel in the future.

In Romans 9, Paul responded to the objection that God failed to save a people for himself by arguing that God has not failed because he has graciously chosen Gentile individuals to be saved, "It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel" (vv. 6ff).

And similarly, in Romans 11, Paul reminds his audience that God has not failed with the nation of Israel since their salvation is in the future; and thus believing Gentiles should not become "conceited" and "wise in your own estimation" because "a partial hardening has happened to Israel until the fullness of the Gentiles has come in and so all Israel will be saved."

Paul is confident that God will bring about a saved future Israel one day. He furthers writes, "I say then, God has not rejected His people, has He? May it never be!" (v. 1) "Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be!" (v. 12) The apostle could not be more emphatic about this future reality.

Let me make this observation. It is essential that we grasp this consistency on seeing Paul's concern in both Romans 9 and 11 as he is defending God's freedom in saving Gentiles (chapter 9) and Israel (chapter 11) which constitute the one people of God. I have observed that many in the Reformed tradition will proclaim fervently God's freedom of individuals in Romans 9, but will not allow God to be free in respect to the future salvation of Israel. And conversely, I have seen many in the non-Reformed tradition proclaim God's freedom in the salvation of a future Israel from Romans 11, but suppress the interpretation of his freedom of saving Gentile individuals in Romans 9. We cannot pick and choose when to apply God's salvific freedom--we must be consistent. We must allow the text to speak, not our Traditions read into the text. We need to submit to the Potter's terms, not ours.

The following is an argument for a future ethnic Israel in God’s sovereign plan. Romans 11:25-27 is one of the clearest texts in the New Testament that teach this truth.

This text should be brought up with any discussion you have with an amillennial friend. You are not going to find a better exposition of this text than here, except in some commentaries and a few journal articles. I suggest you master the following argument. Every Premiller should know how to present this text like they know the back of their hand. Learn how to articulate it and work through the flow of Paul's argument and how he is arguing for God's sovereignty in a future ethnic Israel. Thereby, the next time someone says that there is no future ethnic Israel, or the "church is now Israel," pull out this exegetical ammunition and go on the offense and demonstrate Paul's argument for the freedom of God in sovereignly bringing about a future ethnic Israel. Don't let the amiller avoid this text, or turn it on its head by making it say something completely opposite.

That being said, here is the following selection taken from the Parousia #14 newsletter by Charles Cooper.

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The Exposition of Romans 11:25-27

“For I do not want you, brethren, to be uninformed of this mystery, lest you be wise in your own estimation, that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and thus all Israel will be saved; just as it is written, ‘The Deliverer will come from Zion, He will remove ungodliness from Jacob.’ ‘This is My covenant with them, when I take away their sins.’” (Italics added)

The Prelude to Israel’s Salvation – Romans 11:25

The Apostle Paul begins Romans 11 with a rhetorical question, which should settle the debate, concerning whether Israel has a future or not. Paul questions, “I say then, God has not rejected His people, has He? May it never be!” Using himself as an example (Rom. 11:1), Paul indicates that God had (Rom. 11:2-4), has (Rom. 11:5-6), and will have a “remnant” through out all generations (Rom. 11:7-10). However, since only a remnant of Israel will be saved, Gentiles should not wrongly conclude the nature of God’s intent. Paul indicates that Gentile salvation is a direct result of Israel’s transgression, which God would forgive immediately if Israel (the nation) would repent (Rom. 11:11-24).

Barring the repentance of Israel, God will personally bring her into a right relationship with Himself. It is in Romans 11:25-27 that Paul speaks directly to the fact that Gentile blessings and Israel’s restoration are intimately tied together. Please notice that verse 25 begins with the word for, which indicates a beginning explanation of Paul’s comments, which ended at verse 24. Having spent two and a half chapters dealing with Israel’s refusal to repent, Paul ends Romans 11 with a final statement of explanation. God has set a time in the future when Israel (the nation) will have a complete restoration. Paul ends Romans 11 with the final statement about Israel’s future. This should erase any misunderstandings in the minds of the Gentiles about God’s purpose for His chosen people.

Israel’s Future A Mystery – Romans 11:25b

Paul begins his discussion by saying, “I do not want you, brethren, to be uninformed of this mystery…” In Romans 11, Paul highlighted God’s decision to break off “some of the branches” of Israel and to graft in some Gentiles. Such a decision by God does not give the Gentiles any basis for arrogance toward the Jews. The clause, “I do not want you, brethren, to be uninformed…” is a favorite expression of Paul to highlight significant information about to be shared with the reader. (13) Paul indicates that this significant piece of information about to be shared with the Romans is a mystery (to musterion).

The term mystery (musterion) is a bit confusing to the average reader for two reasons: First, the word is transliterated instead of being translated; and secondly, the modern definition of mystery is foreign to the biblical notion. (14) Charles C. Ryrie is helpful at this point. He writes,

The concept of a mystery is… a secret which only the initiated share. This includes two ideas: (1) a time when the secret was not known followed by a time when it became known; and (2) deeper or higher wisdom which is revealed to the one initiated into an understanding of the mystery. (15)

The point is that a biblical mystery could never be discovered by human wisdom; it must be revealed by God. Thus, Paul reveals new information to his audience—information, which should dispel any arrogance on the part of the Romans toward the Jews. This is the purpose of Paul in sharing this new information with the Romans that is reflected in the statement, “so that you will not be wise in your own estimation…” The future of Israel is not left to man’s speculations, but to the revelation from God. It is sad that in the modern era mankind still seeks to put forth the groundless notion that God has abandoned Israel. It would appear that men have not heeded Paul’s advice to not be “wise in your own estimation.” Abandoned forever, no! A temporary hardening, yes!

The Hardening of Israel – Romans 11:25c

With the clause, “that a partial hardening has happened to Israel,” Paul begins an explanation of the content of the mystery. (16) We have established that the nature of a mystery is that of information revealed by the Spirit of God, heretofore unknown to the reader. Paul indicates that this new information concerns a hardening. The term hardness (porosis) occurs three times in the New Testament. (17) In each case, the term is used metaphorically to refer to man’s unwillingness to correctly respond to God in faith.

The Extent of the Hardening
Paul indicates the extent of Israel’s hardening by stating, “that a partial hardening has happened to Israel…” Effectively, Paul has already stated that God had, has and will have a “remnant according to God’s gracious choice.” The book of Acts highlights the salvation of many Jews during the early years of the church. There fore, Paul states the obvious that the hardening in Israel is in part. A fact seemingly missing in the thinking of those who argue that Israel (the nation) has no future. The salvation of every single Jewish person who has received Christ as Lord and Savior throughout the ages confirms Paul’s statement that “those who were chosen obtain it [salvation] (Romans 11:7b).”

The Time-frame for the Hardening
The fact that God has chosen “to harden” a portion of the nation of Israel which effectively locks them up in their unbelief is not a permanent condition. Paul states that the partial hardening that has happened to Israel will last “until the fullness of the Gentiles has come in (Rom. 11:25).” There is some debate about the precise meaning of “until,” but in context, Paul is marking the termination point of Israel’s hardening. Israel’s “hardening” will last until the time in which “the fullness of the Gentiles has come in.” What then is the exact meaning of the phrase “the fullness of the Gentiles?”

“The ‘fullness of the Gentiles’ has been interpreted in two way: qualitatively and quantitatively.” (18) A qualitative sense “has reference to Gentile blessing and opportunity in this age.” (19) However, such a view does not accord best with the context. A quantitative sense refers to the actual number of Gentiles to be saved. The “fullness of the Gentiles” “is best explained as the full number of elect Gentiles…” (20) Simply put: the national salvation of Israel follows the completion of the salvation of a Gentile “remnant” during the church age. This is the mystery!

Israel’s Restoration Promised – Romans 11:26

Romans 11:26 is significant. When the “fullness of the Gentiles” has come in, Paul states, “all Israel will be saved…” The essential issue concerns the important phrase all Israel. Two questions come to mind: (1) does all mean all? And (2) does Israel refer to the physical descendants of Abraham, Isaac, and Jacob?

The Identity of the Saved
We will addresss the second question first. Some scholars insist that the term Israel in Romans 11:26 refers to the church. The most well known proponent of this view is John Calvin. He writes for many in the Reformed school of theology who see the church as the new spiritual Israel comprised of both Gentiles and Jews. However, this view renders Romans 11:25-26 unintelligible. Along this line of thinking, one would have to say that part of the church has been hardened until Gentiles are saved. Such a view does not make sense. From the very first verse of chapter eleven, Paul has given every possible clue necessary to insure that the reader understands that physical descendants of Israel are his focus. The Israel (the ethnic nation) is Paul’s referent is the one detail of chapter eleven that should be without debate.

The first question we posited above concerns the number of Jews to be saved at the end of the Seventieth Week. The choice is between a great majority, but not every single living Jew at the end of the Seventieth Week or every single living Jew who survives Daniel’s Seventieth Week. John F. Walvoord supports the first choice. He states, “As their [the Jews] rejection, although national, did not included the rejection of every individual; so their restoration, although in like manner national, need not…included the salvation of every individual Jew.” (21)

Whatever Paul’s meaning in Romans 11:25-27, it cannot mean a mere remnant of ethnic Israel. This would not serve as a distinction between the “remnant” of Israel “at the present time” and the “all Israel” saved when “The Deliverer will come from Zion (Rom. 11:26).” In other words, the group saved when “The Deliverer” comes “from Zion” must be distinct from the mere “remnant” of Israel saved at any one given time. Otherwise, there is not contrast between the two groups. Paul is clearly looking forward to a time when the nation as a whole is in a right relationship with their God. This is the essence of his prayer in Romans 10:1-2.

Fortunately, Scripture speaks to this matter. Zechariah 13:8-9 says:

“And it will come about in all the land,” declares the LORD, “That two parts in it will be cut off and perish; but the third will be left in it. And I will bring the third part through the fire, refine them as silver is refined, and test them as gold is tested. They will call on My name, and I will answer them; I will say, ‘They are My people,’ and they will say, The LORD is my God.’” (Italics added)

Taken at face value, the one-third/two-third deliverance/destruction ratio must be understood literally. The prophecy is specifically limited to the land of Israel, which must included both Judah and Samaria. The context would necessitate a yet future fulfillment of Zechariah’s prophecy given the heavy emphasis on “in that day” that occurs in Zechariah 13:1, 2, and 4. Consequently, we must conclude that every single Jew in the Land of Israel that survives God’s Day of the Lord refining process will be “saved!”

What about those Jews who are not living in the land of Israel? About them, Isaiah 66:20 states, “Then they [the parts of the nations that survive Armageddon] will bring all your brethren from all the nations as a grain offering to the Lord…” (Italics added) The emphasis upon “all your brethren from all the nations” logically seems to demand that those Jews who survive the wrath of Satan/Antichrist and the “refining wrath” of God will be saved. In summary, every single Jew that survives the persecution by Satan/ Antichrist and God’s refining wrath will “get saved.”

The Time of Israel’s Salvation
For those who take Scripture at face value, the fact of the national salvation of Israel and Jerusalem is not debatable. The timing of that salvation is very much debated. It is this author’s opinion that the national salvation of Israel and Jerusalem cannot occur before the conclusion of the yet future Seventieth Week of Daniel. A literal fulfillment of Daniel 9:24 demands that Israel’s salvation must stand outside the Seventieth Week of Daniel. This is confirmed by Paul. Paul indicates that “the partial hardening” of Israel will last until the fullness of the Gentiles has come in (Rom. 11:25). (22) There is debate about the meaning of the term until. This term is best taken to point “to a time…after which the hardening of Israel will cease.” (23) Therefore, Paul agrees with both Daniel and Luke.

Scripture does not explicitly state the actual day of Israel’s salvation. Hosea 6:2 perhaps contains the closest statement in this regard. The prayerful attitude of Israel when she repents is expressed. Hosea 6:2 states, “He will revive us after two days; He will raise us up on the third day, that we may live before Him.” This is Israel’s prayer. Whether the Lord will honor Israel’s prayer is not explicitly stated in Scripture. However, with the nation of Israel expressing a repentant heart, it is difficult to believe the Lord will not answer.

We are certain that the salvation of Israel must occur before the sounding of the seventh trumpet detailed in Revelation 11:15. At the seventh trumpet, God almighty takes back the rule of earth and begins His final wrath, this is depicted in the bowl judgments of Revelation chapters 15 and 16. Revelation 16:19 indicates Jerusalem will be completely destroyed by the seventh bowl judgment. However, Zechariah 14:5 promises deliverance of God’s people prior to God’s judgment of the nations. Therefore, Israel must be saved before the final wrath of God begins at the seventh trumpet. (24)

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This article is an excerpt from the newsletter Parousia #14, Spring 2000, "The Prophetic Pillars of the Prewrath Position, Part 3: The Salvation of Israel Occurs After the Seventieth Week of Daniel Ends" by Charles Cooper. Download here for the complete article.

Footnotes:

13. J. Murray, The Epistle to the Romans (NICNT, 2 Vols; Grand Rapids: Eerdmans, 1965) 2:91.
14. The fact that the Greek word and the English word look and sound alike demonstrates that we have a transliteration instead of a translation. Also, the modern notion of a “whodunit” in which the audience must discover the secret, which no one knows, is not consistent with the biblical notion. The biblical notion requires God to reveal the secret or it will never be known.
15. C.C. Ryrie, “The Mystery in Ephesians 3,” BSac, 123 [1966]: 26.
16. The Greek word oti begins that clause and indicates purpose.
17. Mark 3:5 speaks to the unreceptive response of the Jews to the ministry of Jesus. Ephesians 4:18 speaks to the heart condition of Gentiles who are alienated from God. In each case, the failure to correctly respond to God is highlighted.
18. M.G. Vanlaningham, “Romans 11:25-27 and the Future of Israel in Paul’s Thought,” MSJ, 3[1992]:154.
19. J.F. Walvoord, “Eschatological Problems VIII: Israel’s Blindness,” BSac 102 [1945]: 288-289.
20. J.L. Burns, “The Future of Ethnic Israel in Romans 11,” in Dispensationalism, Israel and the Church, C.A. Blaising and D.L. Bock, Ed. (Grand Rapids: Zondervan Publishing House, 1992) 211.
21. J.F. Walvoord, The Return of the Lord (Grand Rapids” Zondervan Publishing House, 1972) 108.
22. Luke 21:24 refers to the Gentile domination of Israel and Jerusalem. Romans 11:25 refers to the number of elect Gentiles called by God to salvation throughout the “times of the Gentiles.”
23. Vanlaningham, “Romans 11:25-27 and the Future of Israel in Paul’s Thought,” 153.
24. This important detail will be discussed in the next issue of Parousia. The fourth prophetic pillar of the prewrath position concerns the timing of God taking back His rule over earth.