Down to Earth But Heavenly Minded

Israel not Finally Cast Off: an Election Saved—Paul Being Proof. Verses 1-6.

Others Hardened,—as Scripture Foretold. Verses 7-10. “Fulness of Gentiles” Comes in Meanwhile. Verses 11,25,28.

Gentile Salvation to Provoke Israel to “Jealousy”—Since They are the “Natural Branches” of the Tree of Promise. Verses 11-18.

Gentiles Must Continue in Divine “Goodness”; Other’ wise Gentiles to be “Cut Off” from Place of Present Blessing. Verses 19-25.

All Real Israel to be Saved at the Return to Them of Christ Their “Deliverer.” Verses 26-32.

Rapturous Praise of the Ways of God’s Wisdom and Knowledge; God the One Source, Channel and End of All Things! Verses 33-36.

ALL THE SAD RECORD of Chapters Nine and Ten concerning Israel having been shown, the apostle now turns to that question which naturally arises in our Gentile hearts (for in 11:13 he says, “I am speaking to you that are Gentiles”).

1 I say then. Did God cast off His people? Far be the thought! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God did not cast off His people which he foreknew. Or understand ye not what the Scripture saith in [the portion concerning] Elijah? How he pleadeth with God against Israel: 3 Lord, they have killed thy prophets, they have digged down thine altars; and I am left alone and they seek my life. 4 But what saith the answer of God unto him? I have left for Myself seven thousand men, who have not bowed the knee to Baal. 5 Even so then at this present time there is a Remnant according to the election of grace. 6 But if it is by grace, it is no more of works: otherwise grace is no more grace.

Verse 1: Here Paul rejects with horror—Far be the thought! that God had
finally abandoned, “cast off” His people Israel.218 Let every Christian reject the suggestion with equal horror,

First, Paul says, I myself am proof: an Israelite; not a Jewish proselyte either, but of the seed of Abraham, and a Benjamite,—not one of the ten tribes which separated from Judah!

Verse 2: Then Paul defines the Israel that is not rejected: God’s people whom He foreknew. In “You only have I known,” He is not speaking of knowing about them or their affairs, but of the fact that to them only had He made Himself known; because they were foreknown of Him; that is, acquainted with beforehand,—before their earthly history began!

(See note on Romans 8:29.) In Amos 3:1, 2 we read:

“Hear this word that Jehovah hath spoken against you, O children of
Israel, against—the whole family which I brought up out of the land of
Egypt, saying, You only have I known, of all the families of the earth:
. . . ”

Now in the preceding chapter of Amos, there is a remarkable series of messages of judgment concerning the various nations surrounding Israel. In each case the exact reasons for the judgment are detailed by God, beginning with Damascus (1:3), then Gaza (1:6), Tyre (1:9), Edom (1:11), Ammon (1:13), Moab (2:1), then Judah (2:4); and finally, the northern kingdom, (to which Amos spoke), Israel (2:6): showing that God knew the exact conduct of each nation. Therefore, when God says concerning Israel, “You only have I known,” He is not speaking of knowing about them or their affairs, but of the fact that to them only had He made Himself known;219 (as Paul says to the Galatians: “Now ye have come to know God,—or rather, to be known by God”). But here we have a fore-acquaintanceship with Israel. This foreknowledge is described in Romans 8:29 (which see), where the term is used in a wider sense, and therefore must include the foreknowledge of the Remnant “according to the election of grace”—of the nation of Israel, spoken of here.

Verses 3, 4: Again Paul lets the Scripture “speak,” and here we find Israel’s greatest prophet pleading against Israel! Because they had killed Jehovah’s prophets and destroyed Jehovah’s altars, Elijah believed himself left alone, and believed they were seeking his life.220 But how utterly outside and beyond Elijah’s conception of things was God’s reply that He had left for Himself a “Remnant” (even 7000!) who had utterly refused Baal-worship. Here is Divine sovereignty marvelously illustrated! The nation is apostate, under Ahab and Jezebel; Baal’s prophets number hundreds; and Elijah had fled the land,—back to Horeb, where the Law was given! Now comes the revelation that Divine sovereign intervention has been timely, ample, definite and perfect. God has preserved seven thousand. This reminds us immediately of the sealing of 144,000 of Israel in Revelation Seven. Unbelief or shallow interpretation would say this merely indicates some indefinite number. Well, then, go on to say, the 7000 of Elijah’s day were an “indefinite number,”—and see where your false wisdom (which is really unbelief) will bring you!

Verse 5: Even so, says Paul, at this
present time also there is a Remnant (of Israelites) being preserved by
God, although the nation has crucified their Messiah, and rejected the
testimony concerning Him by the Spirit through the apostles—an
infinitely worse condition of things than Ahab’s Baal worship! Only
sovereign grace will do here; so it is a Remnant according to the
election of grace. This “Remnant” are put now into the Body of Christ:
they become “partakers of a heavenly calling” (Hebrews 3:1). Every saved Israelite has abandoned his Israelitish hopes, and believed on Christ as a common sinner! Of course only a few Israelites—a “remnant,” do this.

Verse 6: Paul insists, (as he does continuously throughout his Epistles): If it is by grace, it is no more of works: otherwise grace is no more grace—Here is perhaps the most direct and absolute contrast in Scripture of two principles: for grace is God acting sovereignly according to Himself; works is man seeking to present to God a human ground for blessing. The two principles are utterly opposed. As Paul, in his conflict with Peter in Galatians 2:15, 16 and 21, says: “Even we, Jews by nature, and not ‘sinners of the Gentiles’ believed on Christ Jesus. I do not make void the grace of God, for if righteousness is through law, Christ died for nothing!” And as Peter said at the first Church council, “We [Jews] believe that we shall be saved through the grace of the Lord Jesus, in like manner as they” (Gentiles) (Acts 15:11).

7 What then? That which Israel is in search of [righteousness], that he [the nation] obtained not; but the election obtained it, and the rest were hardened: 8 according as it is written, God gave them a spirit of drowsiness, eyes that they should not see, and ears that they should not hear, unto this very day. 9 And David saith,

Let their table be made a snare, and a trap,

And a stumblingbiock, and a recompense unto them,

Let their eyes be darkened, that they may not see,

And bow Thou down their back always.

Verse 7: Here, then, in this chapter, is the very height of Divine sovereignty: not only electing people, but even deciding the very time when they should come on the scene of this world’s history. “Israel after the flesh” nationally was in search of righteousness,—that was their very business, in the preservation and application of the Law. But that was not the way of righteousness. We have seen that their own Scriptures set forth that “calling on the name of the Lord,” and believing on the “Stone” (Christ) at whom others in legality “stumbled,” was the true way. So the nation obtained not righteousness. But the election obtained it. And, as to the rest? God’s answer is, they were hardened.

But remember Chapter Nine and do not “reply against” God,—and hear a “Thou—who art thou?” from Him; but note carefully, how and why they were thus “hardened.”

Verse 8: Paul now says (quoting Isaiah 29:10): According as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this very day.

The process of that awful thing, spiritual hardening, is thus depicted. in Israel as nowhere else, for hearts harden most quickly when men are trusting in
their place of special privilege, without fellowship with the God who gives it. (Thus, we fear, it is with thousands in Christendom, and even among those who have the Lord’s table most frequently before them. What but a deadly snare to the soul is the table of the Lord, without real communion with the Lord of the table!)

Verse 9: So it is written of Israel’s “table”: Let their table be made a snare. This is quoted from David, in Psalm 69:22, and evidently refers to the “table” at which the Israelites were privileged to eat with Jehovah. This was indeed a high and special privilege which Israel had: they ate with God. In Exodus 24:11, we read: “They saw God and did eat and drink”; and from the Passover of Exodus 12 onward, they ate in their sacred feasts. We know the priests “ate before God”: Leviticus 6:16; 7:18, 20. But not only was this true of the priests, but of the people in their peace offerings (Lev 7:18,19;23:6); and in their feasts, as in Leviticus 23:6 and Numbers 15:17- 1; 18:26,30,31;  Deuteronomy 12:7, 18; 14:23; 27:7.

For the “table” of the Israelite was connected by Jehovah with Himself. Certain things the Israelite might eat, others not; because he was one of a holy nation unto Jehovah. But the Israelite quickly began to trust not in Jehovah, but in his manner of eating, as did Peter: “Not so, Lord; for I have never eaten anything that is common and unclean.” Without true faith, therefore, their very table of privilege became a snare.221

It is to be noted carefully that each time the solemn Sixth of Isaiah is quoted, the sovereignty of God in hardening whom He will is increasingly emphasized. We see in Matthew 13:15, that it is the people’s heart that had “waxed gross”: their ears were “dull of hearing” because of lack of interest; their eyes they had closed,—not desiring to turn and understand, lest they should .perceive, and hear, understand, turn, and be healed of God! Then, in the fourth Gospel, at the end of our Lord’s public testimony, (John 12:39): “They could not believe, for that Isaiah said,

“He hath blinded their eyes, and He hardened their heart;

Lest they should see with their eyes, and perceive with their heart;

And should turn,

And I should heal them.”

This is judicial action, following the people’s attitude.

In the third occurrence of the words of Isaiah Six (in Acts 28), Paul
officially shuts the door to national Israel: “Well spake the Holy Spirit through Isaiah the prophet unto your fathers,” —quoting this Isaiah Six, and declaring: “Be it known therefore unto you, that this salvation of God is sent unto the Gentiles: they also will hear.”222

Verse 10: As to Israel, nationally, it is written. Let their eyes be darkened, that they may not see. And bow Thou down their back always. 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.”

We dare not believe in any of the modern reports of national Jewish “turning to the Lord.” They will go into yet greater darkness (after the Rapture of the Church). There will be the former evil spirit of idolatry “taking with itself seven other spirits more wicked than itself,” entering in and dwelling in this present evil generation of Israel! (Matthew 12:45). Do not be deceived. At our Lord’s coming, and not until that beleagured nation sees “the sign of the Son of Man in Heaven” (Matthew 24:30),—which will be that “looking upon Him whom they pierced” of Zechariah 12, will they have faith. Thomas, in John 20, who “would not believe except he see in Christ’s hands the print of the nails,” is an exact type of the coming conversion of Israel. Until then, let us “provoke to jealousy” all of them we can, by boasting in Christ and His Salvation; and so we may save a few of them,—as sinners, the “Remnant according to the election of Grace.”

11 I say then. Did they stumble that they might fall? God forbid: but by their fall salvation is come unto the Gentiles, to provoke them to jealousy. 12 Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness? 13 But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry: 14 if by any means I may provoke to jealousy them that are my flesh, and may save some of them.

15 For if the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead? 16 And if the firstfruit is holy, so is the lump: and if the root is holy, so are the branches.

17 But if some of the branches were broken off, and thou, being a wild olive, wast grafted in among them, and didst become partaker with them of the root of the fatness of the olive tree: 18 glory not over the branches: but if thou gloriest, it is not thou that bearest the root, but the root thee.

19 Thou wilt say then, Branches were broken off, that I might be grafted in. 20 Well: by their unbelief they were broken off, and thou standest by thy faith. Be not high-minded, but fear: 21 for if God spared not the natural branches, neither will He spare thee. 22 Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God’s goodness, if thou continue in His goodness: otherwise thou also shalt be cut off. 23 And they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again. 24 For if thou wast cut out of that which is by nature a wild olive tree, and wast grafted contrary to nature into a good olive tree; how much more shall these, which are the natural branches, be grafted into their own olive tree?

Verse 11: Did they stumble that they might fall? Some individuals, alas, do,—both of Jews and Gentiles. Some are offended and turn away forever. But not finally the Israelitish nation! Banish the thought! We shall soon in this chapter see God’s future salvation for that nation. But here the apostle notes that their fall was made the occasion of salvation to the Gentiles; and this again is to provoke them to jealousy—that they may be saved. God’s manifest blessing to Gentiles causes the careless, self-satisfied Jew to awake,—first to ridicule Gentile testimony; then,—seeing the reality of Divine visitation to the despised Gentile, to arouse to a deep jealousy:223 “They have what we ought to have; but we have lost God’s favor!”

Verse 12: 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:

“Christ the Son of God hath sent me

Through the midnight lands:

Mine the mighty ordination

Of the piercèd hands!”

See Ephesus, and Corinth, and then Rome, and the whole world, “rich,” by Israel’s fall! Wherever you are, you can call on the Lord, and walk by the blessed Holy Spirit, and witness of a free salvation to all and any who will listen! No “going up to Jerusalem” to keep feasts, and worship Jehovah afar off, but drawing nigh to God in Heaven through the blood of Christ, at any time, any place, under all circumstances! In everything, invited to “let your requests be made known unto God!” That is riches, indeed! If you do not now hold it so, you shortly will: for you will need the Lord, ere long! And He is so nigh!

Alas, how much Israel lost in refusing Christ’s “day of visitation” to them. How He wept over that! (Luke 19:41-44). We cannot blame God for Israel’s rejection of their Messiah, and their “fall.” He foretold it, indeed: but Christ said, “Ye will not come to Me, that ye may have life!” But rather, let us see in the blessing that has resulted to us, “the heart of mercy” of God! (Luke 1:78, margin.) He will show “kindness” somewhere. And, if the invited guests have had themselves “excused,” let us who belong in “the highways and hedges” run quickly to the feast when we are bidden!

If their fall is the riches of the world, and their loss has been “riches to the world” and to the Gentiles, how much more their fulness?

In the days of David and Solomon, there were prodigal riches,—both of God’s glorious presence (II Chronicles 5:11-14) and of worldly wealth and honor (I Kings 10, entire). But this presence, and this blessing, was for Israel. Now, as our Lord told the Samaritan woman, the hour has come, when “neither in this mountain nor at Jerusalem” do men go to worship the Father: but salvation has come out as “riches” to the whole world and to Gentiles, who had the place of “dogs” before (as compared with Israel).

Now if this blessing be so great for the world, with Israel “fallen,” how much more, when the time of restoration, and of fulness for Israel, be come!

Verses 13, 14: I speak to you that are Gentiles224—There were many Jewish saints at Rome. But these three chapters of Romans (9, 10 and 11), are peculiarly fitted to our Gentile instruction. And particularly so is this word: In as much as I am an apostle of Gentiles, I glorify my ministry: if by any means I may provoke to jealousy them that are my flesh, and may save some of them. I boast, before the Jews, of how God works among the Gentiles, of His saving them, filling them with His Spirit, and with peace; using them in saving others, establishing them in heavenly joy. And why do I thus magnify my Gentile ministry? To provoke my fellow-Jews to jealousy—of an inward peace they have not, that they may desire it: and, perhaps, choose it!

Verse 15: The casting away of them . . . the reconciling of the world—As long as God held fellowship with Israel on the ground of the old legal covenant, Gentiles were out of His direct favor, unless they became Jewish proselytes. Upon Israel’s rejection of their Messiah and not until then (for Christ came first to Israel,—as see Matthew 10:5) could God “reconcile” the world to Himself. See II Corinthians 5:19: “God was in Christ reconciling the world unto Himself.”

The casting away of them—reconciling the world; receiving of them—life from the dead!—Paul speaks God’s words; and God never exaggerates!
Therefore, in understanding (so far as we may) these great words, we have only to compare our wretched Gentile state before the blessed reconciliation news, with our present Gentile blessing under the gospel,—as the fruit of the “casting away” of the Israelites; and then judge what blessing will come when God “receives” them! It will indeed be “life from the dead”! For this world has never seen what shall then be seen: “The earth shall be full of the knowledge of Jehovah, as the waters cover the sea” (Isaiah 11:9). Not even in Eden, before man’s sin, was that seen! And all this waits the “receiving” of God’s earthly people, elect Israel! God must have them back in their land, to become “a joy to the whole earth.” When Jehovah finally speaks ever lasting comfort to His people Israel and to Jerusalem, it is written, “And the glory of Jehovah shall be revealed, and all flesh shall see it together”225 (Isaiah 40:1-5).

Verse 16: And if the firstfruit is holy, so is the lump: and if the root is holy, so are the branches—The firstfruit here seems to me to be the believing Israel of the old days, as in Jeremiah 2:2, 3: “Thou wentest after Me in the wilderness, . . . Israel was holiness unto Jehovah, the firstfruits of his increase”; and the lump to be the whole “Israel of God,” of Galatians Six; that is, Israel, in God’s sight as an always beloved nation; though now the saved “Remnant according to the election of grace” comes out of that nation into a risen, heavenly Christ, into a higher calling, where there is neither Jew nor Gentile. And, as has been said, the Gentile “is placed upon the root,” not upon the trunk nor upon the branches. He became neither a Jew, nor of Israel. Blessing, however, had been promised through Abraham to “all the families of the earth.”

Now it is important to see that the root is Abraham, the depositary of the
promises. The tree of Divine blessing grows up by these promises to Abraham, and His Seed, which is Christ. The natural branches, that is, those who first partook of the tree’s root and fatness, were Jews. You cannot say that the tree is the Jewish nation, but rather that it is those partaking of the Divine blessing from Abraham through Christ. The most of the Jews were thus, because of unbelief, broken off. Those Jews who believed, as we know (the election of grace), came to partake of the heavenly calling in the Church “the assembly of God.” Again, when that assembly is taken away to heaven, and God grafts back the remnant of the Jewish people, into their former (“their own”) olive tree, Divine blessing on earth will have the earthly character it had before Church days: Israel will be the land, Jerusalem the city, and the temple- worship the form (see Ezekiel 40-48).

Verse 17: Some of the branches were broken off, and thou, being a wild olive, wast grafted in. This simply means that we, as Gentiles, have been set in the place of blessing from Abraham. It does not mean that all Gentiles are in the Body of Christ,—for it is not of that Body as such that Paul is here speaking: but of Gentiles as having been put into that place of Divine blessing where Israel once stood. Nor do the words some of the branches mean that any whole tribe of Israel will be wholly lost; for all twelve tribes appear in Ezekiel, in the millennial kingdom. The word thou is generic, of Gentiles: but of course is addressed to individuals—those of the Gentiles who would hear. The warnings here are addressed not to brethren in Christ, but as being of the Gentiles.”

Verse 18: It is not thou that bearest the root, but the root thee—How few of us Gentile believers understand and bear in mind that we are beneficiaries of those promises which God lodged in Abraham as a root of promise,—all the promises we inherit in Christ! This is illustrated by Galatians 3:7: “They that are of faith, the same are sons of Abraham”; and even the gift of the Holy Spirit is “the blessing of Abraham in Christ Jesus” coming upon the Gentiles (Galatians 3:14).

There is a very great danger, as Paul shows in Romans 11:18, that we Gentiles glory over the Jewish branches, and forget it is not thou that bearest the root, but the root thee. Abraham was the root, the vessel of
promise, and we (if we are in Christ) are his children.

Verse 19, alas to say, voices the general consciousness and the consequent conduct of Christendom through the so-called “Christian centuries”:Branches were broken off, that I might be grafted in! The despising of the Jews, and the horrid persecuting of them by Christendom, is one of the three great scandals of history.226

Verses 20, 21: The only wise attitude for Gentiles is now prescribed by our apostle—Well, by their unbelief they were broken off, and thou standest by thy faith. Be not high-minded, but fear;227—In other words, it was not the Gentiles’ importance over that of the Jews, but the Jews’ unbelief, that caused some—for the present all but a “remnant”—to be broken off: and the Gentile “stands” by his faith,—not by his superiority to the Jews! “High-mindedness” is the contrary of the “fear” here enjoined (the root of which is humility,—consciousness of unworthiness). And why fear? Verse 21 tells plainly: God spared not the natural branches [the Jews], neither will He spare thee [Gentiledom]; if Gentiledom walks in forgetfulness of its sinnerhood, and of God’s “goodness,”—in self-importance, pride, and high-mindedness.

Verse 22: Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God’s goodness, if thou continue in His goodness: otherwise thou also shalt be cut off—This is a most solemn word, indeed! It calls the Gentile world to behold the goodness and [its opposite] severity of God! Toward them that fell, severity: in spite of what had been the privileges of having Jehovah’s temple among them; and the former faithfulness of the nation, and afterwards of individuals, Israel fell into self-righteousness, pride, and rejection of their Messiah. Toward such, “severity.” Christ beheld Jerusalem and wept over it, for judgment is God’s “strange work.” But, we beg you, get Josephus, or any history, and read what befell the Jews when Titus took Jerusalem; and see Matthew Twenty-three, and our Lord’s anguished words: “O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! Behold, your house is left unto you desolate!”

Now it is the common talk through Christendom that the Jews were God’s “ancient” people; and that now the Gentiles are God’s favored ones. People love to hear sermons on the “goodness” of God, but resent talk of Divine severity toward the Gentiles! But have the Gentiles proven themselves different from the Jews in their conduct toward God? Christendom is today sinning against greater light than ever Israel had!

God says to the Gentile: Toward thee, God’s goodness, if thou continue in His goodness—Now what is “the goodness” referred to here?

We remember our Lord’s saying to the twelve apostles, when He first sent them out to the “lost sheep of the house of Israel,” “Go not into any way of the Gentiles, and enter not into any city of the Samaritans” (Matthew 10:5). He had come as “a minister of the circumcision” to His own. But when they had rejected and crucified Him, the Risen Lord said: “Go ye into all the world, and preach the gospel to the whole creation” (Mark 16:15) ; “Ye shall be My witnesses, both in Jerusalem, and in all Judea and Saniaria, and unto the uttermost part of the earth” (Acts 1:8).

So, the Holy Spirit having been given at Pentecost, Peter is shortly sent to the house of the Gentile, Cornelius: who believes the simple gospel of Christ, and, on “all them that heard the Word the Holy Spirit fell.” Then Barnabas and Saul, Silas and Timothy, and the rest, go on to the Gentiles, turning the world “upside down” with the gospel of grace. No need for a “religion” now; they had Christ. No need for a temple,—they, the assembly, were “the temple of God”; for, as Stephen witnessed—and was stoned for it—“The Most High is not [now] dwelling in temples made by hands.” No need for a ritual: they had the Holy Spirit, and worshipped by Him instead of forms! No need of a special priesthood,—all believers were alike priests, and drew near unto God by the shed blood, Christ Himself, over the house of God, leading their worship, as the Great High Priest in heaven. No need of seeking “merit,”—they were in Christ, already accepted in Him,—yea, made the very righteousness of God in Him!

Now this was God’s goodness toward Gentile believers.

And, as for the Gentiles all: they were no longer called “dogs,” as contrasted with the favored race of Israel (Matthew 15:26). There was a complete change in the relationship of Gentiles as such toward God. They were put into the place of privilege and opportunity of Divine blessing: an “acceptable time,” a “day of salvation,” in God’s “goodness” was extended to them. If one had sought to instruct a Gentile in the Old Testament days, he must have said, “God is the God of Israel: become a proselyte; go up to Jerusalem; keep the feasts according to the Law.” If one should go to a Gentile in the coming Millennium, the like instruction would be necessary, for all the nations must then go up to Jerusalem by their representatives “to worship the King, Jehovah of Hosts” (Zechariah 14:16-18).

But now? No! An ambassador for God says anywhere, to the worst heathen, “Believe on the Lord Jesus Christ, and thou shalt be saved.”

This is the Divine goodness.

Now, have the Gentiles continued in that goodness?

For if the Gentiles have not so continued, God’s severity must be shown to them, as before to Israel: thou SHALT BE CUT OFF.

What then is the record? It is ghastly!

First, as to sending out the gospel: After nearly 2000 years, much of the human race knows nothing of Christ.

Then, as to salvation by grace preached to lost men, apart from law and from ordinances, we see, instead, “good character” preached up as the way of acceptance; the simple supper of the Lord called “these holy mysteries,” and baptism, instead of a glad confession of a known Savior, relied on as a “means of regeneration.”

Instead of simple gatherings (as at the first), of believers unto the Name of Christ their Lord, relying on the presence of the Holy Spirit solely, (as at the first), we see great Judao-pagan temples, and an elaborate “service.” And would this were in Rome only!

Instead of the free, general common priesthood of believers, in the fellowship of prayer and faith (as in apostolic days) we see thousands upon thousands of professing Christians that have never prayed nor praised openly in the assembly of His saints; myriads who do not have even the assurance of salvation (though Christ, who bore sin for them, has been received up on high). Contrast with this Acts 2:42: “They continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers.”

We see open, general, horrible idolatry, in both the Greek and Roman cathedrals; and a growing tendency to put up “crosses” instead of preaching “the word of the cross,” in so-called “Protestant” places!

We see great State Churches, a thing unknown and impossible in Scripture; and we see professing Christians divided into “denominations,” each with its own “program,”—ignoring wholly Paul’s words in I Corinthians 1:12, 13; 3:2-4; and not at all walking in the consciousness of the One Body. Indeed, instead of the unity of the Spirit, they are ready to establish horrible outward earthly union, of all “professing Christians,” “modernists,” and Jews—in short, all “religionists.”228

So that the Gentiles will be “cut off” from that place of Divine privilege which they now have (and which Israel nationally has lost), and Israel will be restored to the privileged place, as before. Of course this “cutting off” does not mean that individual Gentiles cannot be saved! But, as in the Old Testament, and in Matthew, Mark, and Luke, Israel will be honored as the center and spring of Divine blessing on earth; the Gentiles becoming again subordinate to Israel,—as to spiritual things; and having again to “go up to Jerusalem” to worship Jehovah. The Church, the Body of Christ, will of course have been translated to heaven before this order of things comes in. The Church is “the fulness of the Gentiles,” of Romans 11:25.

Thus, instead of continuing in God’s goodness. Gentile “Christendom” has set up the “Christian religion”; and has settled down upon earth as if the Church belonged here; and as if Christ might not come at any moment! If you dream Christendom has continued in the humble gospel of grace, and the goodness of God in giving His Son to shed His blood for lost sinners, just examine the “religious” pronouncements in the press!

Verse 23: They also, if they continue not in their unbelief, shall be grafted in again—We know from a multitude of prophecies that Israel will not continue in unbelief! Thank God for this! They must, of course, see to believe. But Zechariah 12:10 declares that in a future day they shall “look on Him whom they pierced”; while the eighth and ninth verses of Zechariah’s very next chapter say, that, while “two parts of the nation shall be cut off and die,” the third part shall be left,—“refined as silver” and “tried as gold is tried. They shall call on My name, and I will hear them: I will say. It is My people; and they shall say, Jehovah is my God.”

“O earth, earth, earth, hear the word of the Lord!”—and not the false dreams of men that tell you “God is through with Israel forever.” They make God a liar when they say that! For read Jeremiah 31:23-40: What does God mean otherwise than what He plainly says in that passage? 229 Thank God, that while the Gentiles are going into darker unbelief every day, there will be a spared Remnant of Israel!

Verse 24: Thou, a wild olive, grafted contrary to nature into a good olive tree—In the process of grafting we select a shoot of a fruit-bearing limb of a desirable tree, and opening the bark of an inferior tree of the same species, we insert the shoot, tying it in well. Then, behold, this inferior tree supplies sap to this good shoot, but the engrafted shoot goes on to bear its own good variety and class of fruit, and not that of the inferior tree. This is nature.

Now, the exact contrary has been wrought by God in taking us Gentiles (who, God says, are “by nature a wild olive tree”), and grafting us into the good olive tree to “partake of the root and of the fatness” of the tree of Divine blessing,—of the promises given to Abraham and to his Seed. Thus, behold instead of the natural process of the shoot’s producing its own quality of fruit, we produce that “fruit unto God,” which belongs to the good olive tree, and not to the wild olive Gentile tree!

Now if this contrary to nature process has been wrought by God, how much rather, how much more, shall the natural branches be grafted back into their own olive tree? Of course, as Paul emphasizes in verse 13: “I am speaking to you that are Gentiles,”—that is, to you as Gentiles. Now in Christ, as Paul has plainly taught us elsewhere (Colossians 3:11), “there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all and in all.” Unless we clearly see that Paul in this chapter is not discussing Church truth, we shall become hopelessly mired. The apostle is not declaring here either the character, calling, destiny, or present privileges and walk of the Church, the assembly of God, the Body of Christ, the present house of God, the Bride for which the heavenly Bridegroom is coming,—none of these things.

The whole question in Romans Nine, Ten and Eleven is one of reconciling God’s special calling and promises of Israel, the earthly people, with a gospel which sets aside that distinction, sets aside Israel’s distinctive place for the present dispensation; and places the Gentiles in the place of direct Divine blessing, once enjoyed by Israel.

It is for this reason that Paul addresses us here as “Gentiles.”230 Paul is claiming nothing for the Jewish believer as over against the Gentile believer,—in Romans Eleven. He even says to the Galatians: “I beseech you, brethren, become as I am, for I also am as ye are.” But inasmuch as God had lodged His promises in Abraham and in his Seed (“which is Christ”), Paul in all faithfulness must not only tear up by the roots the Jewish hopes based on natural descent, and refer all to God’s sovereign grace; but he must also tell us Gentiles the facts. Those eight wonderful points of advantage spoken of by Paul at the beginning of Chapter Nine as pertaining to Israel (and which still do pertain to them), he cannot allow us Gentiles to ignore, lest we come into a sense of personal importance (such as puffed up Israel), and say, Branches were broken off that we might be grafted in.

Now God did not, does not, make Israelites out of us Gentiles! He had a secret purpose kept from all the ages—of giving to His Son a Bride composed of Jewish and Gentile believers who should be received as mere guilty sinners, on purely grace grounds; and should have the highest calling of any creatures—to be members of Christ Himself,—a thing never promised to Israel.

While not speaking here of our heavenly calling in Christ, Paul yet must tell us plainly that Israel were the natural, earthly branches of the tree of promise, some of which, through their unbelief, were broken off. It is the matter of sharing Divine mercy, and not of the Christian calling, which is being iscussed.

Let us ask ourselves, and frankly answer, these questions:

Did God once have a house on earth?

The answer must be. Yes.

Where? At Jerusalem, certainly. Our Lord at the beginning of His ministry
called that temple “My Father’s house”; and at the end of His ministry “My house”; and finally said to the blind leaders of Israel: “Your house is left unto you desolate.”

Will God restore to Israel His earthly House?

He will, as we know, at Christ’s coming back to earth. And we are told it will be upon Mount Zion in Jerusalem. See James’ prophecy in Acts 15, quoted from Amos 9:11, 12.

But meanwhile, between our Lord’s absence in Heaven and His second coming, does God have a house?

We know that He does.

What is that house? Paul says that the Church (ekklesia) is now God’s House. “But if I tarry long, that thou mayest know how men ought to behave themselves in the house of God, which is the Church of the living God, the pillar and ground of the truth” (I Timothy 3:15). The house of God is the Church of the Living God. Here God the Holy Spirit dwells both in individual believers, Jew and Gentile; and also, in a corporate way, in the Assembly of God’s saints.

This House was formed first on the day of Pentecost, when the Holy Spirit came down to dwell in those believers. And from thence: “From Jerusalem and in all Judea and Samaria, and unto the uttermost part of the earth”—“where two or three are gathered” in the name of Christ.

Will this Church or Assembly ever be connected with Israel?

In no wise! Christ has built His Assembly, the Church, and is building it.
But He first broke down the middle wall of partition, “the Law of commandments, in ordinances”—the thing which differentiated Israel from Gentiles: and in which Israel gloried. From both Jewish and Gentile believers Christ is now creating ONE NEW MAN!

But whence do these blessings come?

From the promises made to Abraham! Abraham was the root, and from the promises to him comes the fatness.

But after the Church has been taken to Heaven, God will again bless Israel.

25 For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part hath befallen Israel, until the fulness of the Gentiles be Come in; 26 and so all Israel shall be saved: even as it is written,

There shall come out of Zion the Deliverer;

He shall turn away ungodlinesses from Jacob:

27 And this is the covenant from Me unto them, When I shall take away their sins.

28 As touching the gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers’ sake. 29 For the gifts and the calling of God are not repented of. 30 For as ye in time past were disobedient to God, but now have obtained mercy by their disobedience, 31 even so have these also now been disobedient, that by the mercy shown to you they also may now obtain mercy. 32 For God hath shut up all unto disobedience, that He might have mercy upon all.