How could we define the Body of Christ as “God’s enemies”? Paul uses verse 29 to assert and provide support for the argument that God still loves the nation of Israel and still views it as his chosen nation. Tune in today! Paul’s commentary looked forward to when God would complete the Church, remove it, and restore repentant Israel again to the position of blessing (Matthew 23.37-39; Acts 2.36-38; Romans 11.26). Romans 11:28 provides a description of “all Israel” that indicates the unbelieving nature of the nation of Israel. deemed God’s enemies. For example, Paul’s use of the words mystrion (mystery) and achris (until) in verse 25 kai houtos (and thus) at the start of verse 26, and they in verse 28. They offer two distinct interpretations of “all Israel,” which interestingly appear to be true at the same time. While I have never met with Dr. Kinzer, I have no doubt that he dearly love his own Jewish people. [3] Bruce K. Waltke, “Kingdom Promises as Spiritual” (Westchester, Ill.: Crossway, 1988) p.274 For the gifts and the calling of God are without repentance; not subject to recall. Romans 11:25-36 "Some Gentiles and Israel Will be Saved" is the last of four parts to the BFF Romans 11:11-36 Living Commentary on Romans: Salvations's Great Plan (Romans 11:11-36). Romans 6:1-14. Romans 8:26 26 Likewise the Spirit helps us in our weakness. [8] Douglas J. Moo, “The Epistle to the Romans (The New International Commentary on the New Testament)”, (Eerdmans, 1996) p.732 Does it mean "all elect within physical Israel"? In the present context, “all Israel” still equates to God’s enemies although that rejection has resulted in many Gentiles finding salvation. Romans 11:28 disqualifies interpretation of the Church as Israel. This is shown by God’s decision to elect the nation of Israel to be his solely appointed nation. Paul writes that non-believing Israel are God’s enemies yet that they are also beloved at the same time. And who are “they”? It offers a definition of a rule upon which God’s have managed to establish a relationship with the nation of Israel. Give. For a better experience, please enable JavaScript in your browser before proceeding. Romans 2:5; Romans 2:8, Romans 3:5, Romans 4:15, Romans 5:9, Romans 9:22, and besides, ch. Jerusalem, 2009). Even though the present nation of Israel is hardened, God still sees them as the elect and beloved nation. Simply put, it refers to the act of God calling the nation of Israel and electing them to be his own people whom he would stand with, thus fulfilling his promises to the fathers.” Biblical Commentary (Bible study) Romans 10:5-15 EXEGESIS: ROMANS 10. 1700 28th Street SE Grand Rapids, MI 49508. That’s quite a statement! In verse 28b, Paul asserts this by writing that the gifts and calling made by God cannot revoked. Simply put, from the gospel’s point of view, “they” refers to the ethnic Jews while “you” refers to the Gentiles. It also points out the entire nation of Israel will one day be restored. ?” At that specific time, the people of Israel living in those days will accept the Messiah. Paul uses this verse to lay ground and make strong prediction concerning the salvation nature of “all Israel.”. Proponents of this view argue that the salvation of the Israelites ethnic nation has its root in God’s faithfulness to fulfill his covenantal promises made to Abraham, Isaac, and Jacob. The first half of verse 28a, 28b, and 29 provide ample support for this statement. Yet in verse 28 Paul asserts that this group of individuals are seen as enemies from God from the Gospel’s standpoint. Despite the majority of Israel currently still being in rebellion, God will not forget His people, and will pour His Spirit on Israel at a specific point in time, in agreement with the covenantal promises. The second prepositional phrase used Paul to emphasize this point is illustrated though the use of the clause “because of the fathers”…. 23 And they also, if they do not continue in their unbelief, will be grafted in; for God is able to graft them in again. Romans 11:26 The Mystery of Israel's Salvation. We favor the latter view, and will explain why, by looking carefully at the meaning and context of the words that Paul uses in Romans 11. ... providing a helpful discussion and exploration of each passage followed by reflection questions to help you apply the text to your life. In Isaiah 59:20-21, Paul quoted, "'The Redeemer will come to Jerusalem,' says the Lord, 'To buy back those in Israel who have turned from their sins. "Slavery is endorsed in the Bible, it's explicitly endorsed in the Old Testament." Consequently, “the remnant” view is not credible enough to offer a good interpretation of Romans 11:26. The outcome of religious traditions that I’ve encountered so far is mainly characterized by pride, legalism and self-justification – nothing that can “save” you. If Paul had intended to refer to people who had initially been enemies but who have now become beloved (and not enemies any longer), he would not have used the correlative conjunction “on the one hand” and “but on the other hand”, but rather “formerly” and “but now.” Paul’s writing often uses contrasting elements to highlight the differences between the state of affairs between the pre-conversion and post-conversion state. This interpretation asserts that the existing hardening of Israel (albeit partial) will continue till the culmination of this age, and that the whole Israelite ethnic nation will ultimately turn to Christ and accept His salvation. In the first clause, Paul reiterates the issue of enmity by writing that the people are enemies for the sake of “you.”  The believing portion of the gentile community is described using the second-person pronoun. 11:26 "all Israel will be saved" There are two possible interpretations. This view is based on the idea that when some Jews answered Pilate “All the people answered, “His blood is on us and on our children!” (Matthew 27:25), God considered Jesus’ blood to covered them and their sins. It seems to be referring to Jacob in verse 26, which then refers back to “all Israel” as evident in verse 26. The importance of the second clause is that when perceived from God’s perspective of electing the nation of Israel, “all Israel” is beloved by God primarily because of his desire to fulfil the covenant made to Abraham, Isaac, and Jacob. At present, there is a distinction between the invisible church and the visible church, and only at Jesus’ return will that distinction be done away with. In other words, Paul has helped to establish an identity of “all Israel” through his words in verse 28 and his description in verse 26. Despite the majority of Israel being in rebellion, God will not forget His people. This profound fact of the Divine Way of Mercy is here applied to the case of an elect race. Elsewhere (see e.g. [7], It is difficult to know whether readers of Paul’s scriptures would be in a position to ascertain whether God still considers the nation of Israel as beloved, especially when viewed from God’s perspective of them being his chosen people. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. It also has a special reference to the covenant promises that God made to them. 3. The “ethnic Israel” view offers a perfectly fitting interpretation of the dual status of “all Israel” in sharp contrast to those offered by other views. Trustworthy resources related to Romans 11. (I do believer there is only one people of God). The dual status in the first half of verse 28 is reiterated by the statement that the Jewish non-believers that comprise the nation of Israel are perceived as enemies as per the gospel and also for the Gentiles’ sake. [7] It is difficult to know whether readers of Paul’s scriptures would be in a position to ascertain whether God still considers the nation of Israel as beloved, especially when viewed from God’s perspective of them being his chosen people. not all ethnic Israelites are part of the true Israel – those who share in Abraham’s faith. For example, Paul’s use of the words, Rom 11:28 has a particular importance because it bears directly to the identity of “all Israel”. Dr. Eitan Bar, a native Jewish-Israeli, born and raised in Tel Aviv, Israel. The antithesis to this lies in the words, John 11:25, even though he die [ κἂν ἀποθάνῃ: “though he were dead,” Engl. “These people were initially unreceptive of the gospel but through magnificent exhibition of God’s mercy, they were able to be beloved.”[4], The argument is that he first clause of 11:28 refers to the elect in their unsaved state, while the second describes their status after receiving God’s salvation. In the first clause, Paul reiterates the issue of enmity by writing that the people are enemies for the sake of “you.”  The believing portion of the gentile community is described using the second-person pronoun. Based on the “ethnic Israel” view, the current state of the nation of Israel is that of a hardened one at least as per Romans 11:25. 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