Read Romans 11:25b-36
In our last article we began to look at verse 25. In this verse Paul mentions the word “mystery.” What is the mystery he is referring to? It cannot be the temporary blinding of Israel and their ultimate restoration to favour with God, for that is the subject of Old Testament prophecy. Look at Micah 5:1-3. First, I would make a suggestion regarding verse 1: “Now gather thyself in troops, O daughter of troops: ‘he hath laid siege against us’: they shall smite the judge of Israel with a rod upon the cheek.”1 Notice the change I have suggested in this verse. I put the words “he hath laid siege against us” in inverted commas, suggesting that this was the charge that the Scribes and Pharisees would raise against the Messiah when He came (see John 11:47-48). Verse 1 divides into three parts:
- The Conspiracy – “Now gather thyself in troops, O daughter of troops.”
- The Accusation Levelled Against the Messiah – “He hath laid siege against us.”
- The Condemnation – “They shall smite the judge of Israel with a rod upon the cheek.”
Verse 2 goes on to predict His incarnation in Bethlehem. In verse 3, we have the resulting judgment upon Israel – “Therefore will he [Jehovah] give them up,” the interval – “until the time that she which travaileth hath brought forth,” and, finally, the reunification and restoration of Israel – “then the remnant of his brethren shall return unto the children of Israel.” What I would particularly draw to your attention is that there is a gap of at least two thousand years between verses 2 and 3. Verses 1 and 2 relate to the earthly life of Christ. But verse 3 relates to the cutting off of Israel and their ultimate restoration. What fits into that gap between the verses? The Dispensation of the Church. This is the mystery of Romans 11:25, “… until the fulness of the Gentiles be come in,” and is the theme of Ephesians 3:1-6.
Romans 11:25 refers to “the fulness of the Gentiles.” Don’t confuse “the fulness of the Gentiles” with “the times of the Gentiles” (Luk 21:24). “The times of the Gentiles” refers to the period of Gentile dominion, which commenced with the rule of Nebuchadnezzar and will end with the return of Christ to establish His kingdom. On the other hand, “the fulness of the Gentiles” is when the last Gentile has been added to the Church. At that time the Rapture will take place, and the Tribulation will commence. The Tribulation is designed to bring about the repentance and restoration of Israel. Notice that in Revelation there are no references to the Church from chapter 6 until 19:5-9, where the expression “his wife” (v7) refers to the Church. Chapters 6-18 cover the period of the Tribulation. In this section the focus is upon the nation of Israel. Other Old Testament passages also have this gap in events.
Now notice Isaiah 9:6: “For unto us a child is born [the birth of Christ], unto us a son is given [the cross]: and the government shall be upon his shoulder [the Millennial kingdom].” The same gap occurs in Daniel 9, between verses 26 and 27. However, I will not elaborate on this for the sake of space. God foresaw Israel’s rejection of their Messiah before the foundation of the world, and had preplanned the creation of His Masterpiece, the Church. Once the Church Age has come to an end, God will again bring about Israel’s restoration to favour.
Romans 11:26 commences with these words, “And so all Israel shall be saved.” This doesn’t mean that every Israelite will be saved, but that Israel will experience a national salvation. During the Church Age, “there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal 3:28). In Christ all national, social and sexual distinctions are done away with. But in the coming Millennial Kingdom there will be national distinctions (Isa 19:23-25).
Now notice the rest of verse 26: “As it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.” This is a quote from the LXX translation of Isaiah 59:20. The Hebrew text reads, “And the Redeemer shall come to Zion.” The word translated “Redeemer” is goel, referring to the Kinsman Redeemer. The text used for the Hebrew of the KJV reads “to Zion,” while the Greek text of the LXX reads “out of Zion.” Both are true! Christ “came from Zion” as to His first coming, but He will also “come to Zion” in His second coming. When He comes, He “shall turn away ungodliness from Jacob [i.e., Israel]” (Rom 11:26), or, as the Hebrew text in Isaiah reads, “unto them that turn from transgression in Jacob.”
Romans 11:27 is a combination of the Hebrew of Isaiah 59:21 (“this is my covenant with them”) and the LXX of Isaiah 27:9 (“when I shall take away their sins”). No doubt, this is a reference to the New Covenant in Jeremiah 31:31-34. While Gentiles come into the benefits of the New Covenant, it is a covenant that God made with Israel.
In verses 28-32, we see a dispensational contrast. During the Church Age “they are enemies for your sakes” (v28). But God never reneges on His promises. “But as touching the election, they are beloved for the fathers’ sakes. For the gifts and calling of God are without repentance” (vv28-29). Verse 29 is stating that God never changes His mind. Just as we at one time were unbelievers, yet “obtained mercy” when we trusted Christ (v30), so, despite Israel’s present unbelief, they likewise will “obtain mercy” in a day to come (v31). Verse 32 indicates that God has concluded that all, both Jews and Gentiles, have been guilty of unbelief (or “disobedience”). Note that the word “them” in the KJV is not in the Greek text.
Verses 33-36 are a doxology. Paul was expressing unbridled joy and worship as he contemplated God’s infinite and un-derived wisdom, knowledge and power to act without requiring anyone’s permission. What an awesome God is ours. God will not fail to fulfill His covenants to Abraham (Gen 15), David (Psa 89:3-4) and Israel (Jer 31). Israel’s God is our God. He will never let us down.
1 Bible quotations in this article are from the KJV.
