Module 6: Week 6
Topic: The Salvation of Israel
Prompt: “Consider Paul’s discussion of Israel in Romans 9-11. After paying special attention to
the context of those chapters, and particularly the context in Romans 11, offer a reflection on
Romans 11:25-27. What did Paul mean by Israel in Romans 9-11 and especially in Romans 11?
What partial hardening did he have in mind? What did Paul mean when he asserted all Israel
would be saved, and what does that have to do with Israel’s relationship to the deliverer from
Zion?”
Response:
In Romans 9-11, Paul addresses the complex relationship between the Israelites and God's plan
for salvation. He underscores several profound theological concerns related to the status of Israel
in God's redemptive plan, particularly in light of the inclusion of the Gentiles. Paul addresses the
theological problem of Israel's unbelief, explains God's sovereign election, redefines true Israel,
underscores the inclusivity of God's plan, affirms the future of Israel, explains the temporary and
partial hardening of Israel, and asserts that all Israel will eventually be saved, through Jesus, the
deliverer from Zion, highlighting God's faithfulness and mercy. These purposes all work together
to reassure both Jewish and Gentile believers, in Rome, of God's overarching and faithful plan
for salvation.
“Israel” (Romans 9 – 11, English Standard Version)
In Romans 9 -11, the apostle Paul discusses the complex and multifaceted concept of "Israel."
Understanding what Paul means by "Israel" in these chapters, is an important theological
concept, requiring careful attention to the context and specific arguments Paul is making.
Throughout this portion of his letter, Paul primarily refers to ethnic or national Israel. He makes
several remarks about their current unbelief in Jesus as the Messiah, as well as their return to
grace. In fact, Paul begins this portion of his letter expressing sorrow over Israel's current state of
unbelief, wishing that he, himself, “were accursed and cut off from Christ” for their sake. Paul
affirms his love for his fellow Israelites and brings to remembrance that they are God’s chosen
people, and “To them belong the patriarchs, and from their race, according to the flesh, is the
Christ” (9:1-5). It is with this opening statement that Paul introduces his logic for the following
section: “the status of Israel in light of the gospel.”1
Paul's sorrow over the unbelief of his fellow Jews raises a crucial theological question: If Israel
is God's chosen people, how can their widespread rejection of the Messiah be understood? Paul
addresses this issue to reassure his readers that God's promises to Israel have not failed. It is with
this that Paul introduces a distinction within the title “Israel:” "For not all who are descended
from Israel belong to Israel" (9:6). The apostle is now turning from the concept of ethnic or
national Israel to reveal what he claims is the true Israel, in the eyes of God. To support his
claim, the apostle refers to God’s promise to Abraham and explains that being part of Israel and
God’s promise is not only a matter of ethnic descent; it involves being part of the spiritual
community of God's people (9:7-9).
1 Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI:
Zondervan Publishing House, 2000), 295.
Paul has been clear, throughout his letter to the church in Rome, that being a Jew (an ethnic
Israelite) does not automatically justify one before God. Here, Paul continues this argument, as
he explains that neither ethnicity, heritage, nor any other status defines who “Israel” is, in the
eyes of Yahweh. He argues that true Israel is not merely the ethnic descendants of Abraham but
those who are children of the promise, including both Jews and Gentiles who have faith in Jesus
Christ. Therefore, “all who can claim [Abraham] as their physical ancestor are his ‘children,’ but
only those who have him as their spiritual father as well are his ‘offspring.’”2
Hardened Hearts
As Paul continues to explain God’s plan to redeem both Jews and Gentiles, he presents a
complex interplay between God’s sovereignty and man’s responsibility. The apostle underscores
that God’s purposes in election and mercy are not based on human merit but on God’s sovereign
will. He explains that God has mercy on whom he wants to have mercy and he hardens whom he
wants to harden (9:18). As the Psalmist wrote, “[God’s} delight is not in the strength of the
horse, nor his pleasure in the speed of a runner; but the Lord takes pleasure in those who fear
him, in those who hope in his steadfast love” (Psalm 147:10-11). Thus, God’s election is “not
because of works but because of him who calls” (9:11). “Everything depends on God’s mercy,
which is always unmerited.”3
2 Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI:
Zondervan Publishing House, 2000), 300.
3 David E. Garland, Romans: An Introduction and Commentary, ed. Eckhard J.
Schnabel, vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP; IVP
Academic: An Imprint of InterVarsity Press, 2021), 310.
Despite this divine hardening, Paul still acknowledges that individuals are responsible for their
response to God. In Romans 10:3, Paul criticizes Israel for seeking to establish their own
righteousness rather than submitting to God’s righteousness. This indicates that the hardening of
hearts is also related to human pride and their refusal to accept God's way of salvation. Much like
God’s wrath, God’s hardening appears to be linked to man’s choice to pursue their own
understanding rather than trusting God. Thus, if an individual does not trust God, becomes bitter
or angry, and takes things into their own hands, the inevitable consequence will be like that of
Israel; their hearts will become hardened, and their faith will turn to themselves or the world.
Like a child when their parent prohibits them from getting to close to the deep end of the pool,
humanity may not see the reasoning behind God’s choices, but they are called to trust his
sovereignty, regardless of feelings, regardless of appearances, and regardless of circumstances.
As Paul notes, “Will what is molded say to its molder, ‘Why have you make me like this?’ Has
the potter no right over the clay, to make out of the same lump one vessel for honorable use and
another for dishonorable use?” (9:20-21).
Israel’s Unbelief Leads to Salvation
Paul continues his letter as he explains that Israel's transgression has led to salvation for the
Gentiles. Furthermore, while Israel’s heart has been hardened and they have chosen not to
believe in God’s promise, through Jesus, God’s favor towards the Gentiles will provoke Israel to
envy and eventually lead to their acceptance of Jesus as Messiah. Despite Israel's current
unbelief, Paul reassures the reader that God has not rejected his people. “Rather, through their
trespass salvation has come to the Gentiles, so as to make Israel jealous” (11:11). Paul explains
that a partial hardening has happened to Israel but is only until the fullness of the Gentiles has
come in, and then all Israel will be saved (11:25-26). Thus, Paul affirms, there is a future for
Israel in God’s redemptive plan, and a remnant is always preserved by grace. In fact, Paul
himself is an example of this remnant (11:1-5) and evidence of the “Deliverer from Zion.”
The Deliverer from Zion (Romans 11:25-27)
Romans 11:25-27 is a crucial passage in understanding Paul's theology throughout Romans 9-11,
concerning both Israel and the Gentiles. In this section, Paul calls his Gentile audience to
attention: “Now I am speaking to you Gentiles” (11:13). After warning them not to become
arrogant or proud because of God choosing them, Paul explains God’s purpose for choosing
them—to bring the Jews back into the fold. He quickens them to consider their fate were they to
follow after the nation of Israel and their rebellion, reminding them to remain humble. The
apostle, then, begins looking forward to a future time when “all Israel” will come to faith in
Christ (11:26).
As established earlier, Israel, in the context of these chapters, not only refers to the nation of
Israel, but also to those who put their trust in Jesus. Here, it would seem Paul reverts back to
speaking about the nation of Israel, as he links their fate to that of the Gentiles. Furthermore, his
statement, “in this way all Israel will be saved,” implies that he is no longer speaking of those
who believe in the promise, but those who have yet to believe. Paul continues to hope, and calls
the reader to believe with him, in the day when his Jewish brothers and sisters will surrender
themselves to the Lordship of Jesus of Nazareth, the Deliverer from Zion.
Paul, per usual, reaches to the prophets of old for support, referencing the words of Isaiah as his
evidence: “’And a Redeemer will come to Zion, to those in Jacob who turn from transgression,’
declares the LORD” (Isaiah 59:20). In the context of Romans 11, Paul’s use of Isaiah’s words
suggests that the coming of the Deliverer has both already begun with Jesus’ first coming and
will culminate in the future. Paul obviously “interprets Isaiah’s prophecy as applying to the
message of Christ’s death and resurrection that went out from Zion (Jerusalem or Israel) ‘to all
the earth’ and ‘to the ends of the world’ (10:18).”4 However, while it is clear that the apostle
believes that the Deliver has already come (10:8-9), it is also clear that the full realization of this
deliverance, particularly concerning ethnic Israel, refers to the future when Israel, as a nation,
recognizes Jesus as their Messiah.
REPLIES
Andrew,
I pray that you are well. Hopefully this term has brought you closer to our heavenly father and
encouraged you in the way which he has laid out for you. May his hand be upon you, as you
pursue him and an education.
This module’s portion of scripture is truly packed full of theological nuggets. Paul’s argument for
faith over works, for example, is continued in this section of his letter. In his desire to see his
Jewish brothers and sisters free from the law, Paul spends a great deal of time upholding his
claim that “Christ is the end of the law for righteousness to everyone who believes” (Romans
10:4, English Standard Version). This, of course, reminds us of the importance of evangelism. As
Paul states, “How then can they call on him in whom they have not believed? And how are they
to believe in him of whom they have never heard? And how are they to hear without someone
4 David E. Garland, Romans: An Introduction and Commentary, ed. Eckhard J.
Schnabel, vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP; IVP
Academic: An Imprint of InterVarsity Press, 2021), 369.
preaching?” (Romans 10:14). So many people, especially in our modern world, are lonely,
depressed, and feel as if they have no purpose. We have the solution for all of that. Christ calls us
to community, he takes the worry of the world from us, and he reminds us of our true destiny and
purpose. People are simply not aware of the truth of the gospel message. That is our
responsibility. “The message takes effect only when it is preached, heard and received.”5 I am
convinced that this is every believer’s duty. If we truly believe the message of the gospel, we will
desire to proclaim it, live it, and teach it. We ought to have Paul’s heart for his fellow Jew in this
section of his letter: “For I could wish that I myself were accursed and cut off from Christ for the
sake of my brothers” (Romans 9:3). This is truly the heart of God. Paul, no doubt, believes in the
message he preaches.
Blessings to you, friend. I pray you experience the great love our father has for you, and may the
peace of Christ be yours.
Terry,
I pray you are finding all that you are seeking in your pursuit of Christ and further education.
May your hunger and thirst for the ways of our father grow, more and more, and may he bless
you in all that you do to establish his kingdom.
I enjoyed reading your thoughts on this week’s prompt. I, too, enjoyed learning about the many
thoughts surrounding Paul’s claim that a “partial hardening has come upon Israel” (Romans
5 David E. Garland, Romans: An Introduction and Commentary, ed. Eckhard J.
Schnabel, vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP; IVP
Academic: An Imprint of InterVarsity Press, 2021), 337.
11:25, English Standard Version). As you note, “partial hardening” seems to indicate that either
not all Israel will be hardened, or the hardening is not permanent but temporary. I tend to think
that Paul is proposing both.
If we take into consideration Paul’s reference to king David’s Psalm, just before this claim, and
the “remnant, chosen by grace” (Romans 11:5), it seems Paul believes that the hardening is not
complete across all of Israel but affects only part of the Jewish population. Furter evidence can
be found just prior to this, when Paul cites the Elijah story as an example of how God preserves a
remnant during times of Israel’s disobedience. “He reminds his audience that God is doing so
again as the majority in Israel remain sunk in unbelief.”6 Therefore, a remnant remains faithful,
and this remnant is an indication of God's ongoing grace and faithfulness to Israel. In fact, Paul is
part of that remnant (Romans 11:1).
When we consider the rest of Paul’s statement, in verse 25, “until the fullness of the Gentiles has
come in” (Romans 11:25), we can see that Paul is also claiming that this hardening is not
permanent but will last only until God’s divine purpose of saving the Gentiles is accomplished.
Of course, this thought is further evidenced by Paul’s next statement, “And in this way all Israel
will be saved” (Romans 11:26). God’s purpose for saving the Gentiles is to draw Israel back to
him. This, alone, is reason to believe that the hardening of Israel’s heart is only for a season.
Again, great work on your post. I pray all that you do for the sake of Christ and for the sake of
his kingdom is blessed beyond measure. May the peace of our Lord be yours.
6 David E. Garland, Romans: An Introduction and Commentary, ed. Eckhard J.
Schnabel, vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP; IVP
Academic: An Imprint of InterVarsity Press, 2021), 348.
Isaiah’s words clearly reflect the apostle’s message thus far, his sorrow, and his hope. Wile Israel
was given the option to receive God’s grace, when Jesus came to his own people, calling them to
repentance, they chose the path of their ancestors and killed the Son of God. This was their
ultimate transgression. Thus, Paul mourns over the current destiny of his fellow Jews who will
never inherit the kingdom of God unless they repent. This is Paul’s hope: that the people of Israel
will “turn from transgression” and towards their Redeemer, avoiding God’s judgement. The
Deliverer has already come; his name is Jesus.
“Paul does not believe that the Jews will get an automatic bye in the judgment because of their
‘election’ or for the sake of the patriarchs (11:28). If he did believe that all Israel would be saved
no matter what, why would he agonize over the current unbelief of his kinsfolk (9:1–3)? In
11:23, he asserts that the severed branches will be regrafted onto the olive tree only ‘if they do
not persist in unbelief’.”7 Yet, this can only happen through Jesus, by faith.
7 David E. Garland, Romans: An Introduction and Commentary, ed. Eckhard J.
Schnabel, vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP; IVP
Academic: An Imprint of InterVarsity Press, 2021), 365–366.
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