Paul previously laid the groundwork for this section. His point so far was that God is able to restore Israel. Now we learn that He is not only ableto do it, but He willdo it. This section is the climax of everything that Paul wrote in chapters 9-11.
"The same mercy that has overtaken the Gentiles who were formerly disobedient will finally overtake the now disobedient Israel."339
11:25 A "mystery"in the New Testament refers to a truth previously unknown but now revealed. That revelation in this case was that Israel's hardening is only temporary.
God's plan to put Israel aside temporarily should not make Gentile believers think too highly of themselves. God designed this plan to display His own glory.
The "fullness of the Gentiles"(NASB) refers to the "full number of the Gentiles"(NIV; cf. v. 12; Luke 21:23-24; Acts 15:14). When all the Gentiles whom God has chosen for salvation during the present age of Israel's rejection have experienced salvation, God will precipitate a revival of faith within Israel.
11:26 "The first clause of v. 26 is the storm center in the interpretation of Rom. 9-11 and of NT teaching about the Jews and their future."340
"All Israel"means Israel as a whole in contrast to the believing remnant. The context makes this clear. This conclusion does not require that every individual Israelite living will be saved. It only requires the salvation of the bulk of the nation (cf. Zech. 12-13). Whenever the name "Israel"appears in the New Testament it refers either to the whole nation of Jacob's racial descendants (ethnic Jews) or to the believing remnant within that group. It does not include the church.341"All Israel"does not refer to all Jews who have been believers throughout history either. If that was what Paul meant, this statement would be irrelevant to his argument.342
"Thus"or "so"means "when that has happened"(NEB) or "then after this"(JB). It may also mean "in this manner,"namely the way that Paul described in verses 11-24.343
The quotation from Jeremiah 59:20-21 not only confirmed Paul's assertion but also hinted at the time this revival will take place. It will happen when Messiah will come out of the heavenly Jerusalem (Gal. 4:26; Heb. 12:22). This will be at His second coming (Zech. 12:10).
11:27 Isaiah 27:9 also predicted a great removal of Israel's sins and connected it with the bestowal of the New Covenant blessings on Israel (cf. Jer. 31:31-34).
". . . the history of God's dealings with ethnic Israel as set out in Romans 11:1-10, the logic of Israel's reversal of fortune in verses 11-15, supported by the illustration of the olive tree and the regrafting of the natural branches of ethnic Israel into it again' in verses 16-24, and the prophecy of the salvation of all Israel' in verses 25-27 combine to establish the future of ethnic Israel as a glorious hope of both Israel and the church."344
11:28 Under the present economy God views Israel's physical descendants as a whole as His enemies because of their unbelief. They are "enemies"of His, however, for the sake of the Gentiles to whom He extends grace in this period of Jewish unbelief. However from the standpoint of their national election for a special purpose, they are the objects of His love because of the patriarchs.
11:29 The special privileges that God gave Israel are probably what Paul intended by his reference to God's gifts (cf. 9:4-5). They have intimate connection with God's calling of Israel for a special purpose. God will not withdraw these from Israel. He did not choose Israel for her goodness, and He will not abandon her for her badness.
11:30-31 These verses are a warning to Gentile believers. We should beware of becoming critical of God for planning to bless Israel in the future. We should also beware of becoming proud because we are presently the special objects of God's favor. We need to remember that God chose Israel so we Gentiles could enjoy salvation (Gen. 12:1-3).
11:32 The conclusion of the matter is this. As everyone has been disobedient, Gentiles and Jews alike, so God will show mercy to all as well (cf. 3:9; Gal. 3:22). This is a great ground of assurance.
"A critical frame of reference in Paul's treatment of Israel's salvation is a distinction between corporate and individual election."345
This concludes the argument of chapters 9-11.
"Ethnic Israel has a future, because God will accomplish salvation for Israel according to his new-covenant promise. This awaits the fullness of the Gentiles, when Israel's hardening will be removed and when Gentile provocation will have taken its course. All Israel will be saved in such a way that God's mercy will be evident to all."346
"Perhaps the view most commonly held among evangelical non-dispensationalists is that Israel's future is simply an incorporation of that people into the church. Hoekema speaks for many when he writes, . . . the future of believing Israelites is not to be separated from the future of believing Gentiles.' He states that Israel has no particular place in God's future salvation economy: Israel's hope for the future is exactly the same as that of believing Gentiles: salvation and ultimate glorification through faith in Christ.'"347
Nothing remains but to praise God for His righteousness in dealing with Israel as He has and as He will.
