Bible Studies

The Distinction Between the Jew and the Gentile

by Henry Jaegers
02/27/25
For Sale
Author requests article critique

  Message Writer
  Hire Writer

Tweet

Studies in the Book of Romans

By Henry Jaeger

Chapter 11

The Distinction Between the Jew and the Gentile

 God Has Not Rejected Israel (Verses 1 through 6)

   I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast away his people whom he foreknew. Wot ye not what the scripture saith of Elias? "How he maketh intercession to God against Israel, saying, 'Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.'" But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.   Even so then at this present time also there is a remnant according to the election of grace.  And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.

   he verse before us is a continuation of what was stated at the end of chapter ten. "But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. 

  In considering this chapter, it appears to be addressed to Gentile Christians who have come to the conclusion that they, not Israel, are the chosen people of God because God has rejected them. And this seems to be why Paul begins his essay with the words, "I say then, Hath God cast away his people? God forbid."

 Paul then confirms this by referring to himself as one God has not cast off. He has been called by God, besides ministering to the Gentiles, also is called by God to bring a message of hope to his fallen brethren in the flesh. And although he has had limited success, he is determined not to give up on them, though progress might not be evident.

  Then he makes reference to Elijah, who faced similar circumstances as he did. He was one man among so many disobedient Israelites trying to bring God's message to them. He faced rejection, as did Paul, and once, all by himself, he was tempted to give up. He complained to God that no one else seemed to care.

  Very often, when doing God's service, we face periods of loneliness and think that we are all by ourselves. But God tells Elijah that he has seven thousand that he does not know about who have been faithful to Him. It appears that Elijah had reason to give up on the people to whom he was sent. And Elijah, like the rest of us, needs to commit the results of our ministry to God, sometimes not seeing any results at all.

  The message from Paul seems to be that God has sent him to a people who have fallen from their original purpose, which God had designed.  But unlike these Gentile Christians, Paul sees another part of the puzzle that has left them confused.

  In the rest of this chapter, we will understand how Paul deals with this confusion.

   Even so then, at this present time also, there is a remnant according to the election of grace.  And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace; otherwise, work is no more work.

  The point in focus is that although it may seem at the time that the faithful exist and we cannot recognize them at present, we are to be assured that there is still a remnant that God has in reserve for the time and place where they are needed.

 Paul's focus is clearer than Elijah's during his time of his  anguish, thanks to the presence of 'The Remnant.' This term refers to a select group of faithful individuals, and their existence gives Paul hope and a strong belief through their existence. Paul is convinced that 'The Remnant is receiving this message.'

  The next thing that we must consider is what is meant by the phrase, " And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace; otherwise, work is no more work.""

  To understand why this is mentioned, we must consider the reference to the remnant. The remnant are those who are operating in the realm of faith. There are also the Jews who are operating in the realm of the obvious. That means, that they are trusting in what they can see or feel. That is what is meant by "By works." They are trusting in the keeping of the law for their righteousness.  The term "Grace" refers to the remnant who, through faith, are operating in the realm of Grace. A distinction is made between grace and works. Paul is hopeful that his message will be received because there are yet those Jews who, by faith, are part of that remnant. Those trusting in the law for righteousness still have to be reached, which will be possible when their misunderstanding is erased by truth.

   Israel's Present Blindness Described  (Verses 7 through 10)

  What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded.  (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) Unto this day. And David saith, Let their table be made a snare, a trap, a stumbling block, and a recompence unto them: Let their eyes be darkened, that they may not see, and bow down their back alway.

 What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it.

  For the present, Israel has not attained what is most needed: Salvation by Grace. It is a hopeless matter as long as they seek to obtain righteousness by keeping the law. They will always be condemned because the law cannot produce righteousness due to man's inability to keep it perfectly. And the sad part is that this fact is hidden from them. They still think that keeping the law in the best way will help them gain acceptance from God.

  On the other hand, the elect have attained it because they have received it through faith and not by works. When he refers to " the elect," he is referring to the Remnat and not to some group whom God has predestined for that purpose. However, they are predetermined by God to receive the gift of righteousness based on their faith.

  The remainder of the verses refer to the unbelieving Jews who are temporarily blind and are determined by God to remain that way until the scales of their eyes are removed through understanding. David mentions those who are still locked up in unbelief because of their ignorance.

  The good news is that God does not will eternal destruction for them. God’s greater purpose is restoration and redemption. What is hopeful is that through their failure, they may come to understand that God has a better way than what they are presently experiencing.

   A Word to the Gentile Believers (Verses 11 through 18)

   I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness? For I speak to you Gentiles, since I am the apostle of the Gentiles, I magnify mine office: If by any means I may provoke to emulation them which are my flesh, and might save some of them.  For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.  And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 

  The message before us is addressed to the Gentiles, who fail to recognize Israel's importance to their own salvation. Although, for now, they think they are in a better condition having received the gift of Grace, it is important for Paul to clear up their understanding as well.

  To begin with, I would like to refer to John chapters 1, 11, and 12. First, it starts with: "He came unto His own, and His own received Him Not. Let's explain the meaning.

Ororiginally, Israel was a promised seed that would become a great nation. Also, from that promised seed would come a more excellent seed who would be their promised Messiah.  This was part of the covenant that God made toward His covenant people. We must not forget that. They looked forward to a future time when these things should be revealed. Although they had limited information on the details, they formulated in their minds how this promise would be fulfilled. But God had a different plan than what they had imagined.

  Now, that brings us to the question: Why did they not receive Him? They and their teachers lacked sufficient knowledge to recognize Him when He came.

  Then, consider the rest of the verse: "But as many as received Him, to tHem he gave power to become the sons of God, even to them who believed on His name."  Those who received Him did not require all the information that the Jews thought that they needed. They acted on the simple teaching that they had received.

  However, the rejection by the Jews did not mean that they were disqualified from salvation. And this is the idea that these Gentile Christians were entertaining.

  So, now let us deal with the problem at hand. First, it was important for the Gentiles to understand two important matters. First, Israel was and still is "The first fruits of God." What do we mean by that? It means that God's whole plan for humanity's redemption came through the nation of Israel.  They also needed to know that because Israel failed, God turned to the Gentiles, who readily responded by faith. It was through Israel's rejection that salvation came to the Gentiles.

  Somehow, the Gentiles failed to see the importance of Israel in regard to their own salvation. Then, Paul uses the illustration of a wild olive tree being grafted into a good olive tree.  Because they were a wild olive branch, they had no right to be grafted into that good tree. But because of God's mercy, he allowed it to be so.  If perchance those wild olive trees were to produce good fruit, it was not because of who they were. In a sense, Gos is saying that they were like strangers to Israel, and yet, by God's grace, they were there and productive. They were fruitful because they were attached to the root (the God of Israel).

  Finally, Paul states that if they, being a wild olive tree, bare fruit, think of how great would be the success of the natural branch (Israel) if it were to be grafted in (Israel finding salvation).

  It appears that Paul is trying to convey an important truth. It is equally important that Israel, as well as Gentiles, become part of this great salvation. The Gentile believers must understand how the nation of Israel fits into God's plan for salvation. Thus, we come to understand the importance of the reference that he makes to the Jews and also to the Greeks (Gentiles.) throughout his epistles.

    A Word of Warning (Verses 19 through 21)

   Thou wilt say then, The branches were broken off, that I might be grafted in.  Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee.

  It appears that these Gentile believers have become smug in their relationship with God and judgmental in their attitude toward the Jews.  Then, he warns them that God is not partial in this matter of salvation.  The Gentiles, Paul explains, are like strangers being allowed to be part of Israel's promise. God is also not partial in His judgments. If He judged Israel for their unbelief, why could He not also judge you for your lack of compassion toward them? Their judgment is equally a cause for being separated than Israel's unbelief. Pride among Gentiles is equally as bad as unbelief in Israel. A little humility is in order.

   The call for Clearer understanding (Verses 22 through 24)

   Behold, therefore, the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.  And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graff them in again.  For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?

  God further calls for a deep consideration of the matter of Israel's separation. It is important to understand what Israel experienced due to her fall. Those who are blessed with salvation must grasp the significance of being separated from God. This understanding of separation is not limited to salvation. It is also a sorrowful situation when we experience separation in fellowship due to disobedience.

  Then, he closes with some Good news for Israel. It is a message of potential for greater things. Although Israel has fallen, it is not beyond the goodness of God to graft them back into a healthy relationship to the root (restored fellowship with God). And that is an encouraging word in these statements.

   Further Good News for Israel (Verses 25 through 27)

   For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.  And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins.

  A further explanation is now put forth regarding the future fulfillment of the times related to Israel. He mentions that Israel is kept in blindness until the fullness of the Gentiles takes place. As was mentioned, God is using the Gentiles as his messengers to reach Israel with the gospel. What is meant by "The Fulness of the Gentiles?

  At the time of his writing, the gospel was being preached to all who would respond. The majority of the people used were among the Gentile nations. As they continued to grow, their numbers increased, and the opportunities for Israel increased as well. I think this is what was meant by the statement.

  In the book of Isaiah, there is a promise of a Deliverer who would bring salvation to Israel. God would use the Gentiles to further clarify this meaning to Israel. It is the coming of the Messiah who would make full salvation possible.

  When the passage says that all Israel shall be saved, it does not mean that salvation would come to them apart from exercising their free will. Salvation, to whom it is preached, requires an action on the part of the hearers. We cannot use this verse to proclaim a universal salvation for all Israel. I believe the most consistent way of understanding this is that there will be a time when Israel shall have the blindness lifted from their eyes, and their understanding will lead to a more significant number having that opportunity. No scripture teaches that men will be saved apart from their free will. There will be Israelites who will not be saved because they rejected God's provision. Interpretation of scripture should always be in harmony with the plain sense of the rest of scripture.

  Finally, consider these words:

  Thee shall come out of Sion the Deliverer, who shall turn away ungodliness from Jacob. This underscores the transformative power of God's intervention and the fulfillment of His covenant.

  The Old Testament promises that God will send a deliverer to remove all ungodliness and sin from Israel. This is part of the covenant that He made with Abraham and David, a covenant that confirms the continuity of God's plan. (See Matthew 1: 1 for confirmation.)

  Understanding the Mystery of Salvation (Verses 28 through 32)

  As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father's sakes.  For the gifts and calling of God are without repentance.  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also not believed, that through your mercy they also may obtain mercy.  For God hath concluded them all in unbelief, that he might have mercy upon all.

  This verse presents two different ways by which Israel is seen. To the Gentiles, they are enemies due to misunderstanding. Because of their present hostility to the Gospel, they are viewed as enemies. Because of this, there might be some apprehension as to how to approach them. If we are on the defensive, it might increase the hostility.

  But there is something else to consider. Although presently, they are hostile and seen as enemies, God sees Israel differently. God considers them as His covenant people. He loves them in a way that the Gentiles cannot.

  You may be asking yourself, where are we going with this? Consider:

   For the gifts and calling of God are without repentance.  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy.  For God hath concluded them all in unbelief, that he might have mercy. 

  " For the gifts and calling of God are without repentance."

  What does this mean? I thought salvation required repentance. But we are not talking about salvation. This refers to God's gracious act of choosing these as His covenant people. It was an act of God without any goodness required on their part.

  Consider the oath that God made to His people. They were given out of absolute love.  " For thou art a holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people upon the face of the earth.  The Lord did not set his love upon you, nor choose you because ye were more in number than any people; for ye were the fewest of all people: But because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. (Deuteronomy 7: 6 through8)

  These verses help us to understand what 'without repentance' means. Then we conclude with this:

   For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy.  For God hath concluded them all in unbelief, that he might have mercy upon all.  

   Paul reminds them of why they should not have hostile feelings toward Israel. They who once were without God have found mercy. But if Israel had not fallen, there would be no salvation for the Gentiles. It was through their unbelief that the Gospel was given to the Gentiles. But Israel knew nothing of this. Though it was prophesied, they did not know about what it meant.  Now, Paul is telling them why they should love the Jews. But, having received this information, what are they to do?

  Even so, have these also not believed that they may also obtain mercy through your mercy?

  Now, it is time to show gratitude and mercy toward them. That is their responsibility.

  This closing word requires some thought. 'For God hath concluded them all in unbelief, that he might have mercy upon all.'"

  Before we can appreciate God's goodness in providing salvation, we must first be convinced and convicted of our guilt. In order to receive and appreciate God's mercy, we must come to realize the horror of our lost condition." When that happens, salvation becomes a happy experience. In order to obtain salvation, we must first be convinced of our need. And I think that this is the easiest way to understand these verses.

  The Doxology (Verses  33 through 36)

    O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!  For who has known the mind of the Lord? or who has been his counselor? Or who has first given to him, and it shall be recompensed unto him again?  For of him, and through him, and to him, are all things: to whom be glory forever. Amen.

    I have named this the Doxology of chapters 1 through 11 because it perfectly describes what we have been exploring these many weeks. The word "Doxology" is a derivative of the Greek word "Doxa”, which means Glory. My interpretation of the word Doxology is "A response of worship." Worship is a response to the glory of God. You cannot have true worship without "Glory." They are integrally attached to one another.

  I deemed these words so important that I committed them to memory before I began to expound on them. So, let us see what Paul has to tell us.

   O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments and his ways past finding out?

  As I contemplate these words of Paul, I sense a feeling of inadequacy when I try to explain what Paul is trying to say, and to my mind, meditating on the scripture is the best way of opening that window.

 But even in my later years, I realize that there is so much more that it would take eternity to discover it all. Thankfully, that day will come when God's glory will be revealed in its fullest form.

 Then the question arises: How can one respond with our limited understanding of "The Glory of God" down here? I have found the answer in the book of Job, as Job stood before God, demanding that he answer the questions that only God himself could answer. Consider Job's response.

   Then Job answered the Lord and said, "Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken, but I will not answer: yea, twice, but I will proceed no further." (Job 40: 3 through 5)

  Consider: " For who hath known the mind of the Lord? or who hath been his counselor?""

  Each time I come to the scripture, I discover more about who He is, why He does certain things, and what my conclusions should be in my limited understanding. Then, after all of that, I am left ashamed as I discover the pieces of the puzzle that I failed to consider in my conclusions. Then, I had to swallow my pride and admit I was wrong. And so I will go on repeating this experience once again. As we live, we shall always be the student, not the teacher. But before we become the teacher, we must be the student first. And that should never stop. Next, observe:

  Or who hath first given to him, and it shall be recompensed unto him again.

  There is so much to learn in this matter of giving. It is something that is in contrast to our selfish natures. Our giving ought to be an expression of thanksgiving for all of God's mercies shown to us. Consider what the wealthiest man in the world had to say about giving: "'Cast thy bread upon the waters, for thou shalt find it again after many days." (Ecclesiastes 11: 1)

  Then consider God's promise to Israel after they leave Babylon: " They that sow in tears shall reap with joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.  (Psalm 126: 5,6)

  As I consider these words, something comes to mind from when I was a nine-year-old. Our minister, Reverend Oliver Newell, was one of God's great men. He used to sing all the various chants connected with the worship service, and we sang our responses back. No one in my memory ever did that while attending the Episcopal church. After he retired, new ministers replaced him, and they never sang the chants. And I thought worship had lost its meaning after that. And I remembered so many things through the singing of these.  And the one I remembered the most was when the offering was taken. And I can hear his voice today as I think of the words that he sang, "All things come of thee, O Lord, and of thine own have we given thee." I cannot recall exactly where it is found (I think from the book of Nehemiah), but I know it is a quotation from the word of God. And Pastor Newell instilled it so clearly in my mind when he sang them.

  Finally, we have these wonderful closing words: " For of him, and through him, and to him, are all things: to whom be glory forever. Amen.

  From Him: He is the source of every blessing that we have. Through Him: Through His Spirit, we receive a greater understanding of His works, person, and ways.

  And, of course, how can we add anything else?" To him, be glory forever. Amen.

  And as we draw this first section of Romans to a close, what follows is our response in worship and gratitude as we discover the practical side of this teaching.