Romans 9-11 God's Plan to Bless Israel (still)
Psalm 132:1-18 God Blesses Those Who Serve Him
11 Yahweh has sworn to David in faithfulness. He will not turn from it: "I will set the fruit of your body on your throne. 12 If your children will keep my covenant, my testimony that I will teach them, their children also will sit on your throne forevermore." 13 For Yahweh has chosen Zion. He has desired it for his habitation. 14 "This is my resting place forever. Here I will live, for I have desired it. 15 I will abundantly bless her food supply. I will satisfy her poor with bread. 16 Her priests I will also clothe with salvation. Her saints will shout aloud for joy. 17 There I will make the horn of David to bud. I have ordained a lamp for my anointed. 18 I will clothe his enemies with shame, but on himself, his crown will be resplendent."
Observations: (*See note on Ps 120) 132:1-18 David and Hezekiah were both very concerned about the Temple as a dwelling place for God's presence (and ark) where people could worship Him. Hezekiah was distressed (usual theme for the first of each triad) over the continuance of his rulership, and asks God to remember His promises to David (Davidic Covenant 2Sam 7), particularly those relating to the permanence of the anointed descendants (like Hezekiah). In response to David's zeal for the Lord's house, God granted him the Davidic Covenant. In response to Hezekiah's zeal to cleanse and rebuild the Temple, he seeks for God to bless the work and establish his throne over his enemies, so the lamp would not go out.
Application: God blesses and rewards those who seek His glory, granting them protection, peace, posterity, and prosperity, as well as intimacy with Him.
Prayer: God, You are loyal to all Your promises; may I experience all of them as I faithfully serve You, and seek to display Your glory to those around me. Amen.
TMS Galatians 2:20 Crucified With Christ
Galatians 2:20 “I have been crucified with Christ;
it is no longer I who live,
but Christ lives in me;
and the life which I now live in the flesh
I live by faith in the Son of God,
who loved me and gave Himself for me.“
Observations: This is Paul's experience, and should be ours as well. Romans 6 describes how this 
process works (see previous post, and the outline “It Ain't Gonna Reign No More”), and how we experience it in our lives. In the verse above “crucified” is in the perfect tense which is something that happened in the past with continuing results into the present. The motivating force in Paul's life was no longer his desires, but those of Christ who dwelt in him via His Spirit. Later in Galatians Paul elaborates on our responsibility to deliberately put to death the desires that are not in accord with God's will for us (Romans 8:14 previous post).
process works (see previous post, and the outline “It Ain't Gonna Reign No More”), and how we experience it in our lives. In the verse above “crucified” is in the perfect tense which is something that happened in the past with continuing results into the present. The motivating force in Paul's life was no longer his desires, but those of Christ who dwelt in him via His Spirit. Later in Galatians Paul elaborates on our responsibility to deliberately put to death the desires that are not in accord with God's will for us (Romans 8:14 previous post).
Gal 5:24 And those who are Christ's have crucified the flesh with its passions and desires.
Gal 6:14 But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world.
Our temporal life in “the flesh” is now lived focused on Christ, having faith in Him and His promises, without reservation. We can have this level of trust, because He has demonstrated His trustworthiness through loving us to the point of dying for us.
Application: If you haven't learned how to kill deadly desires, they will kill you. See series on Deadly Desires on Truthbase.net before it's too late.
Prayer: Lord Jesus, thanks that I can totally trust You do take care of my life and desires as I follow You; don't let me hold back anything, but help me die to self to live for You. Amen.
Romans 9-11 These three chapters are conclusive proof that God still has a plan for Israel. His choice of them as His people, and plans to glorify them are not undone by their disobedience. This answers an objection to Paul's “unbroken chain” in the previous chapter.
The fulfillment of God's plan is not dependent upon individual's working/obeying, or failing to obey, because the fulfillment is a function of God's grace. His choice of Israel to be His chosen people was also not dependent upon anything that anyone did.
Now the receipt of the blessing (the fulfillment) is dependent upon individuals believing (as chapter 11 clearly demonstrates with branches being broken off or grafted back in to the tree of promised blessings, depending upon their belief).
God's plan was that Israel's rejection of Him would bring blessing to the Gentiles who would provoke Israel to jealousy. In Paul's day it provoked them to murderous rage, but the game isn't over yet. When the full complement of Gentiles has come into the sphere of God's blessing, then Israel will believe and be grafted back in. This is done to praise the wisdom of God. Remember wisdom is choosing the right objective (saving Jews and Gentiles and displaying God's glory in the process), and the right means of achieving that objective (Jewish rejection, Gentile acceptance, Jewish jealousy, Jewish acceptance, and everybody blessed). God specifically chose to bless the Jews so there would be a point of contact between heaven and earth, so all could come to Him.
I'm still having trouble attaching the exegetical outlines to the emails, so check on the DailyTruthbase.blogspot site for the outlines in a couple of days. That's where the justification and validation of the observations and comments are found.
Romans 9 God's Promises Stand
Romans 9a Reading Guide
1 I tell the truth in Christ, I am not lying,
my conscience also bearing me witness in the Holy Spirit,
So now he’s going to start telling us the truth? What about the previous eight chapters? (Obviously Paul has been telling the truth, being guided by the Spirit of Truth. These are examples of the kind of questions you should ask when you do Bible study. Why is Paul making the truth comment if he has been telling the truth all along? Most likely it is a "mini-oath" to emphasize the veracity of his comments about his feeling toward Israel). Speaking of which, how does this verse and section relate to the previous verse and section? This might be a good time to read chapters 9-11 to get an idea of the content, and then think back over chapters 6-8 (sanctification etc) to sense the flow. You should be able to see some sort of link between “nothing separating us from the love of God” and God’s dealing with the nation of Israel, honestly. An interesting observation is the relationship between conscience and Holy Spirit. It’s not crucial to outlining the argument, but worth considering.
2 that I have great sorrow and continual grief in my heart.
Wow, did Paul do inductive Bible study too?(Searching for truth as for hidden treasure and mining it out of dense rock isn't always easy. Don't lose hope. ) Content is a handy nuance to have around. The relationship of continual grief to joy (ala Philippians) is another point to ponder.
3 For I could wish that I myself were accursed from Christ for my brethren,
my countrymen according to the flesh, 4 who are Israelites,
to whom pertain the adoption, the glory,
the covenants, the giving of the law,
the service of God, and the promises;
5 of whom are the fathers and from whom,
according to the flesh, Christ came,
who is over all, the eternally (of the age) blessed God. Amen.
If you’re not clear on why he has this wish, you haven’t read 9-11.
What does it mean to be accursed from Christ? It can't mean tossed into lake of fire (which can't happen to a justified, born-again believer), so another option could be cut off from the blessing (which was what OT cursing was all about). He is willing to give up his blessing if the nation would repent. Honorable and idealistic.
Notice the things that pertain to the Israelites, particularly adoption (how was it used earlier?). Outlining here is a little nitty-gritty, but the idea is relatively clear. Just do a big outline point first, and then if you have time come back and break out the details.
6 But it is not that the word of God has taken no effect. (cf 3:3, Isa 55)
For not all the ek Israel those Israel (literal) (cf 2:28)
For not all those descended from Israel are the Israel
This is where you want to put your exegetical chips.
Note what words are supplied by the translators. Unravel these two clauses. The latter is particularly worth understanding in all its possible options, since it is frequently quoted and rarely understood. Don’t forget the next verses to help you.
7 nor are they all children because they are the seed of Abraham;
but, "In Isaac your seed shall be called."
Note and reflect the parallelism in your outline if you can. Do the larger points first, if you’re getting confused, then fill in the smaller.
8 That is, those who are the children of the flesh, these are not the children of God;
but the children of the promise are counted as the seed.
Jay Green’s literal trans=8 That is: Not the children of flesh are children of God, but the children of the promise are counted for a seed.
You’ve got a verb combined with a pronoun to make a conjunction according to the OLB. If you start by treating it as an explanatory gar you might get by. You should be asking: “what promise?” Children of God should ring a bell (see last chapter). Counted as the seed means…
9 For this is the word of promise: "At this time I will come and Sarah shall have a son."
And now you know the answer to the above question. Context is cool; content is helpful.
10 And not only this, but when Rebecca also had conceived by one man,
even by our father Isaac
11 (for the children not yet being born, nor having done any good or evil,
that the purpose of God according to election might stand,
not of works but of Him who calls),
12 it was said to her, "The older shall serve the younger."
Start by ignoring the parenthetical v11, and you’ll have a VP in 12a to begin your outline with. Then go back and dissect verse 11.
13 As it is written, "Jacob I have loved, but Esau I have hated."
When was this written/said? OT quotes are often reasons or proof. Looking at the original context (Malachi), are we talking about individuals or corporate entities? Is the issue getting sins forgiven or something else? Exactly what is that else?
14 What shall we say then? Is there unrighteousness with God? Certainly not!
This rhetorical question starts a new outline point, usually giving a conclusion or result of the preceding argument. Flip the second question around into your verbal proposition, i.e. the result of (something up above) is that there is not unrighteousness with God. You would expect that what follows would prove that point.
15 For He says to Moses, "I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion."
16 So then it is not of him who wills, nor of him who runs, but of God who shows mercy.
A reason and result will get you through these verses. Remember what the “it” is per the context. This is talking about God having hesed/mercy or covenantal relations with those whom He chooses.
17 For the Scripture says to Pharaoh, "For this very purpose I have raised you up,
that I may show My power in you, and that My name may be declared in all the earth." 18 Therefore He has mercy on whom He wills, and whom He wills He hardens.
Go back to Exodus, and understand the sequence of what happened with Pharaoh; keep in mind what the main argument is all about. Hint: it’s not about getting sins forgiven.
Note that harden is to fix in a chosen position, one which Pharaoh first chose.
Romans 9b Reading Guide
19 You will say to me then, "Why does He still find fault? For who has resisted His will?"
What occasions this objection? Do people find fault with God because they honestly believe He is unjust, or because they don’t want to obey Him? What will is Paul speaking of here? Can people resist God’s will?
20 But indeed, O man, who are you to reply against God?
Will the thing formed say to him who formed it,
"Why have you made me like this?"
Is it the fault of the Creator that we are like we are?
Is the last question an inquiry or a complaint? Does the rest of the chapter answer it?
Remember that God hardens people in choices they have already made. They don’t make the choices because He hardens them.
21 Does not the potter have power over the clay,
from the same lump to make one vessel for honor and another for dishonor?
What does Paul mean by honor and dishonor? What’s the difference between a vase and anchamber pot? Is he talking about heaven and hell? Has he talked of those subjects earlier in the chapter? What has been the issue? Does a potter make everything for a purpose? Does a potter make a pot just to destroy it?
22 What if God, wanting to show His wrath and to make His power known,
endured with much longsuffering the vessels of wrath fitted for destruction,
Is destruction different from dishonor? What’s the relationship between vessel and wrath? You have three different verbs to think about: “make” in v21 above, “fitted”/repaired/prepared/equipped/perfected (huh?) in 22, and a different word for prepared in 23 below (used only in Eph 2:10). Why the difference? Why the mention of longsuffering?
23 and that He might make known the riches of His glory on the vessels of hesed/mercy, which He had prepared beforehand for glory,
How are vessels of wrath parallel to vessels of mercy? For what are each fitted?
24 even us whom He called, not of the Jews only, but also of the Gentiles?
How does the inclusion of Gentiles contribute to the argument or answer to the objections raised above?
What’s the common thread of the OT quotes below? (Hint: most of them predict that God will have mercy on a disobedient Israel)
25 As He says also in Hosea: "I will call them My people, who were not My people, And her beloved, who was not beloved."
What did it mean to be God’s people? It would probably make sense to read the first couple of chapters of Hosea, since it deals with God having or not having mercy on people. What causes Him to act one way or the other?
26 "And it shall come to pass in the place where it was said to them,
‘You are not My people,’
There they shall be called sons of the living God."
Is Paul taking Scripture out of context? Is Hosea talking about Jews or Gentiles?
27 Isaiah also cries out concerning Israel: "Though the number of the children of Israel be as the sand of the sea, The remnant will be saved.
You might want to note the use of destruction in the context of Isaiah 10. Did God’s choice of Israel as His people preclude His judgment of sinful people in their midsts?
28 For He will finish the work and cut it short in righteousness,
Because Yahweh will make a short work upon the earth."
What work is Paul talking about? Why the bit about it being cut short? What does righteousness have to do with it?
29 And as Isaiah said before: "Unless Yahwheh of Sabaoth had left us a seed,
We would have become like Sodom, And we would have been made like Gomorrah."
How did God leave them a seed? How is God’s mercy shown?
30 What shall we say then?
That Gentiles, who did not pursue righteousness,
have attained to righteousness, even the righteousness of faith;
This concludes the argument above (does it answer the question?), and sets up chapter 10.
In what way did the Gentiles not pursue being pleasing in God's sight (hint: the law might have something to do with it)?
31 but Israel, pursuing the law of righteousness,
has not attained to the law of righteousness.
Recall Romans 2 and the discussion of Jews and Gentiles there. Read it again if your memory is unsteady.
32 Why? Because they did not seek it by faith, but as it were, by the works of the law.
For they stumbled at that stumbling stone.
What is the stumbling stone, and how did they trip over it?
33 As it is written: "Behold, I lay in Zion a stumbling stone and rock of offense,
And whoever believes on Him will not be put to shame/dishonor."
Now you now know the answer to the question in v32.
Is God unjust because He could consign all men to dishonor yet He bestows mercy on some? Israel refused righteousness by faith, and ignored OT teaching on it, as well as NT events (which somehow the Gentiles figured out). So who’s at fault? God for making them that way? Didn’t he also make the Gentiles and the eventual remnant of Israel?
Observations: 9:1-33 Most comments are above interspersed with the text. See the outlines under Digging Deeper for more. Paul knows that the benefits of the Jews accepting the Messiah are so great for the world and the glory of God, that he is willing to sacrifice his share in the dominion of the Age (cut off or accursed from eternal life), to make that happen.
He establishes that God's promises to Israel are not invalidated by Israel's rejection of the Messiah using a number of arguments outlined under Digging Deeper. The gist of them is that God's blessing has always been a matter of His doing rather than man's works, so Israel's lack of good work is irrelevant with respect to the nation. It's a different story with respect to individuals. Not all the physical descendents of the guy call Jacob-Israel are the children of promise who get the blessings (Rom 2:28). Just like not all physical descendents of Abraham are, since God chose Jacob's descendents, rather than Esau's. The choice of Jacob to be in covenantal relationship with Him is love (hesed) while the lack of covenantal relationship is called hate (Gen 26:27). See comments on Malachi, where this statement is made, over a thousand years after the individuals lived, about the nations that would come from them. It's about corporate, not individual election. Mercy is hesed covenantal love, not forgiveness.
Pharaoh was hardened in his decision to not let God's people go, so God could then judge him. See comments in Exodus. God can make vessels for honor or dishonor, and can choose to bring judgment upon them for their decisions when He pleases.
The Gentiles didn't pursue righteousness according the law as the Jews did, but found it by faith. The reverse is true for the Jews. Now this does not apply to every single Gentile or Jew. Obviously some Gentiles missed it, and some Jews got it. The ones who believe, will not stumble nor be put to shame.
Summaries from the outline under Digging Deeper
E. 14-18 The Result of God choosing one over another is not that He is unrighteous because God justly shows favor to whomever He wishes.
F. 19-21 The Result of God justly showing favor to whomever He wishes is that one cannot charge Him with wrongdoing because the Creator has power to do as He pleases with His creation
G. 22-24 The Reason one cannot charge God with wrongdoing is because He refrained from fulfilling His desire to punish wrongdoers so that He might bestow glory on both Jews and Gentiles.
H. 25-29 The Reason God will bestow glory on both Jews and Gentiles is because God indicated in the OT that He accepts back, preserves and fulfills His promises concerning sinners (the people He had rejected).
I. 30-33 The Result of God being the One who accepts back, preserves and fulfills His promises is that those (sinners) who obtain righteousness do so by faith in His promises (ie Gentiles) not by works (ie Israel)
Application: Since God has chosen to bless whoever believes Him (9:33), it makes sense to believe Him for all He has promised.
Prayer: Heavenly Father, thanks that You bless those who put their faith in Christ; may I experience all that You have in store for me. Amen.
Romans 10 Call On Your Lord
Romans 10a Reading Guide
1 Brethren, my heart’s desire and prayer to God for Israel is that they may be saved.
What “salvation” is appropriate for the context? What does Paul’s desire and prayer say about him and Israel?
2 For I bear them witness that they have a zeal for God, but not according to knowledge.
Notice the string of “gars”. Does this situation apply to some religious folks today?
3 For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God..
What does it mean to submit to the righteousness of God? How does submit differ from faith?
How were the Israelites trying to establish their own righteousness? What is God's righteousness (Rm 1:17)?
4 For Christ is the end of the law for righteousness to everyone who believes
How is Christ the end of the law? If Christ is the end of the law, did the law have a time when it was in force? If you don’t believe, does the law still exist?
5 For Moses writes about the righteousness which is of the law,
"The man who does those things shall live by them."
What does the gar go back to? Note Paul's and Moses’ views of the law.
What does “live” mean? (Hint: eternal dominion)
What point about the law is being made in this quote? How does it relate to v4?
How does the point differ from what’s below (contrast)?
6 But the righteousness of faith speaks in this way,
"Do not say in your heart, ‘Who will ascend into heaven?’"
(that is, to bring Christ down from above)
How do the parenthetical statements qualify the phrase(s) they modify? Note the comparison/contrast w/ v8 for your outline.
How is Christ brought down?
7 or," ‘Who will descend into the abyss?’" (that is, to bring Christ up from the dead).
How does Christ get brought up? Is that a bad thing?
8 But what does it say? "The word is near you, in your mouth and in your heart"
(that is, the word of faith which we preach):
How does this differ from what Moses taught, and the Israelites did?
Was it really in their mouth and heart?
9 that if you confess with your mouth the Lord Jesus
and believe in your heart that God has raised Him from the dead,
you will be saved.
What is the difference between confess and believe? Why the two aspects? What aspect of salvation is being considered? Why didn't Paul mention this in Romans 3 when he was explaining justification? Where's repentance and baptism?
10 For with the heart one believes unto righteousness,
and with the mouth confession is made unto salvation.
If one doesn’t confess are they saved? Are they righteous?
How do righteousness and salvation differ? What salvation is he talking about?
Why mentioned separately?
11 For the Scripture says, "Whoever believes on Him will not be put to shame."
What’s the context of the quote?
What does shame have to do with it? What happened to confess?
Romans 10b Reading Guide
Keep in mind the context of 9-11. Particularly read the first verses of 9 and the last part of chap 11:20-23 to keep the focus.
Why is Paul writing this section?
Remember a little OT history: Israel had heard God’s invitation and rejected it and the prophets; YET in the NT God is still reaching out to the Jews.
SO Israel’s rejection does not mean that God had rejected Israel.
As long as Rm 11:29-31 are in the Bible, promises made to Israel are NOT given to the church.
12 For there is no distinction between Jew and Greek,
for the same Lord over all is rich to all who call upon Him.
I’d just break this into two sections. What does rich have to do with anything? In what way is there no distinction between Jew and Greek?
13 For "whoever calls on the name of the LORD shall be saved."
Remember the meaning of saved in the context? How does that relate to the previous use of saved? So what does “call on” mean? What’s your evidence?
This verse answers the question just above verse 13.
14 How then shall they call on Him in whom they have not believed?
And how shall they believe in Him of whom they have not heard?
And how shall they hear without a preacher?
So you're not saved until you call upon the name of the Lord, but you can't call upon Him unless you've first believed. So what did the the belief get you?
For outlining, I’d split this into three declarative propositions, along with the first phrase in 15. (Hint: flip them around.) When you have no subordinating conjunction, the first thing I try is result (unless there’s an OT quote, in which case reason looks enticing.)
15 And how shall they preach unless they are sent?
As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!"
Remember the point of this is in the preface above.
16 But they have not all obeyed the gospel.
For Isaiah says, "Lord, who has believed our report?"
Where does obeying fit in? How does one obey the gospel?
Remember Paul’s purpose in being an apostle and writing the letter. (Hint obedience to the faith among those who believed).
17 So then faith comes by hearing, and hearing by the word of God.
I thought God had to give people faith. Where’s the evidence for that (in the Bible)? Don’t spend a lot of time looking (If you're imagining Ephesians 2:8, you are indeed imagining things, because the gift is neuter and can't be faith which is feminine; See the first of the 7PASSAGES in the Sidebar, for the reality of Eph 2.). Instead look at the verse and its context. This verse and the following kill a theological system.
18 But I say, have they not heard? Yes indeed: "Their sound has gone out to all the earth, And their words to the ends of the world."
So the point seems to be that Israel heard and knew. For your outline, make the sentence into a statement. And then you have a reason for your stmt.
19 But I say, did Israel not know? First Moses says: "I will provoke you to jealousy by those who are not a nation, I will move you to anger by a foolish nation."
If you have time you can try to figure out who these folks are, both here and below. First implies a second. Two parallel things???
20 But Isaiah is very bold and says: "I was found by those who did not seek Me;
I was made manifest to those who did not ask for Me."
Oh no, someone is going to try to revive the aforementioned dead system.
21 But to Israel he says: "All day long I have stretched out My hands to a disobedient and contrary people."
Poor God. Sometimes I relate. “The Content of” is a starting point for your outline, but the point of the passage is that God hasn’t rejected His people who reject Him. Note that the people aren't unaware (dead), but are disobeying and contrary.
Observations: 10:1-21 Most comments are above interspersed with the text. See the outlines under Digging Deeper for more. The key point of this chapter is that Christ is the end of the law as the means of righteousness to everyone who believes. When the temple was destroyed in AD 70, it was no longer possible to follow the law. Those who believe in Christ get righteousness, but wait, there's more. Calling on the name of the Lord, a popular OT pastime, that involved not just asking for help, but proclaiming what He had done when He answered, is necessary for salvation. This is not justification (chapter 3), but the glorification Paul began to talk about in chapter 8b. You can't even call unless you've believed. You can't believe unless you've heard, and the world and Israel had heard the revelation of God, so all can believe. However, Israel was a little hard of hearing, so God planned to bless the Gentiles so the Jews would turn to Him.
Application: Our faith has to be based upon the Word of God, not what someone says about it, or what we think is says, but what God has actually revealed. This calls for Bible Study skills (see sidebar) and then when you understand it, believe it, and do it.
Prayer: God, thanks that Your revelation is accessible, and understandable; may I embrace it by faith, and be embraced by You. Amen.
Romans 11 Gifts and Call Irrevocable
Romans 11a Reading Guide
The most helpful tip is to remember that this passage is in a context of 9-11, as well as that of the book. Therefore, recall the purpose of the book and read at least the entire chapter again.
1 I say then, has God cast away His people? Certainly not!
For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
This should be a definitive response to the fact that God has not replaced Israel with the Church. The rest of the chapter will go on to show the future He has in store for Israel when they repent. Does cast away mean permanently abandon/reject?
For outlining flip around the question into a declarative stmt and note how the second phrase answers the first (reason).
2 God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying,
3 "LORD, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life"?
4 But what does the divine response say to him?
"I have reserved for Myself seven thousand men who have not bowed the knee to Baal."
Note the plural “people” and remember 9:6-8 not all Israel is Israel, and the remnant in 11:5 & 15 when you figure out what foreknew means. Even in the dark days of Elijah, God did not abandon His promises nor His people, as shown by those still loyal to Him.
For outlining, at first glance I’d try a second vp restating the first, with additional reasons.
5 Even so then, at this present time there is a remnant according to the election of grace.
See the upcoming Saturday post on all the verses dealing with election. See comment below for elaboration. Some sort of conclusion/result. Note the temporal and corporal aspects of election (which means???? Go back to chap 9 if you’re unclear on this.)
6 And if by grace, then it is no longer of works;
otherwise grace is no longer grace.
But if it is of works, it is no longer grace;
otherwise work is no longer work.
What is by grace and what is by works? Exactly how are you defining the two terms? The last phrase is not easy. Work on it.
7 What then? Israel has not obtained what it seeks;
but the elect have obtained it,
and the rest were blinded.
To which Israel is Paul referring? How does this blinding work?
8 Just as it is written: "God has given them a spirit of stupor, Eyes that they should not see And ears that they should not hear, To this very day."
How do people get a calloused heart? Is this a reference to individuals? Corporate? When did this happen, how, and why?
9 And David says: "Let their table become a snare and a trap, a stumbling block and a recompense to them.
10 Let their eyes be darkened, so that they do not see, and bow down their back always."
Note and remember “recompense”. What bearing does it have on “unconditional election”?
In order for ones eyes to become darkened, does that mean they could once see?
11 I say then, have they stumbled that they should fall? Certainly not!
But through their fall,
to provoke them to jealousy,
salvation has come to the Gentiles.
What’s the difference between stumbling and falling? Why would God want those “elected to hell” to be jealous?
Questions probably starts a new section or point.
12 Now if their fall is riches for the world, and their failure riches for the Gentiles,
how much more their fullness!
What’s this fullness? How do “non-elect” have fullness? How can a change from one status to another be effected?
Look ahead to see if your understanding of the above is verified by the following context. For that matter, look back to see if things flow.
13a For I speak to you Gentiles;
13b inasmuch as I am an apostle to the Gentiles,
13c I magnify my ministry,
14a if by any means
14b I may provoke to jealousy
14c those who are my flesh
14d and save some of them.
Why would Paul, as a apostle to the Gentiles wants to have Israel saved? See next verse.
15a For if their being cast away is the reconciling of the world,
15b what will their acceptance be but life from the dead?
If Gentiles get blessed by Israel's rejection of God, what will happen when Israel accepts their Messiah? Is this life from the dead figurative or literal
16a For if the firstfruit is holy,
16b the lump is also holy;
16c and if the root is holy,
16d so are the branches.
What's the firstfruit? What's the lump? What is the root, and the branches?
17a And if some of the branches were broken off,
17b and you, being a wild olive tree,
17c were grafted in among them,
17d and with them became a partaker of the root and fatness of the olive tree,
If the branches were unbelieving/unaccepting Israel; wild branches are whom?
Is he root the nation of Israel or something else? How would fatness relate to the promises?
18a do not boast against the branches.
18b But if you do boast,
18c remember that you do not support the root, but the root supports you.
19a You will say then,
19b "Branches were broken off that I might be grafted in."
20a Well said.
20b Because of unbelief
20c they were broken off,
20d and you stand
20e by faith.
20e Do not be haughty, but fear.
21a For if God did not spare the natural branches,
21b He may not spare you either.
If this is a reference to justification, then why should the Gentile branches fear being broken off? If this refers to the Messianic blessings, then it makes sense.
22a Therefore consider the goodness and severity of God:
22b on those who fell, severity;
22c but toward you, goodness,
22d if you continue in His goodness.
22e Otherwise you also will be cut off.
Is receiving God's goodness conditional? What goodness does Paul mean?
23a And they also,
23b if they do not continue in unbelief,
23c will be grafted in,
23d for God is able to graft them in again.
Is there a future for Israel?
24a For if you were cut out of the olive tree which is wild by nature,
24b and were grafted contrary to nature into a cultivated olive tree,
24c how much more will these, who are natural branches,
24d be grafted into their own olive tree?
25a For I do not desire, brethren,
25b that you should be ignorant of this mystery,
25c lest you should be wise in your own opinion,
25d that blindness in part has happened to Israel
25e until the fullness of the Gentiles has come in.
26a And so all Israel will be saved,
26b as it is written: "The Deliverer will come out of Zion, Jer 9:25-26 Ezk 20:33-38
26c And He will turn away ungodliness/irreverence from Jacob; cf Act 3:26
27a For this is My covenant with them,
27b When I take away/remove their sins."
28a Concerning the gospel
28b the Jews are enemies (of God)
28c for your sake,
28d but concerning the election
28e they are beloved (of God)
28f for the sake of the fathers.
How are the Jews enemies of God for the benefit of the Gentiles? How are they beloved for the sake of the fathers (Abraham and Isaac and Jacob)?
29 For the gifts and the calling of God are irrevocable .Num 23:16; Mal 3:6
Is there any way God would invalidate the promises made to Abraham and the Jews? Is this written after the nation had rejected the Messiah, and Paul's preaching of Him?
30a For as you were once disobedient/obstinate/unpersuaded to God,
30b yet have now obtained mercy
30c through their disobedience/obstinacy,
31a even so these also have now been disobedient/obstinate,
31b that through the mercy shown you
31c they also may obtain mercy. Cf 11:11
32a For God has committed/enclosed them all to obstinacy/disobedience,
32b that He might have mercy on all.
33a Oh, the depth of the riches both of the wisdom and knowledge of God!
33b How unsearchable are His judgments and His ways past finding out!
34a For who has known the mind of the LORD?
34b Or who has become His counselor?
34b Or who has become His counselor?
35a Or who has first given to Him
35b And it shall be repaid to him?”
36a For of Him and through Him and to Him are all things,
35b And it shall be repaid to him?”
36a For of Him and through Him and to Him are all things,
36b to whom be glory forever. Amen.
Observations: Most comments are above interspersed with the text. See the outlines under Digging Deeper for more. God's promises to bless His people are not annulled by their disbelief and disobedience, any more than in the OT, when their failure to believe and obey brought repeated judgment. The blessings promised to Abraham and Israel and their descendents have come to the Gentiles (as contained in the Abrahamic covenant -Gen 12). If the Gentiles continue to believe, they will continue to be blessed and lay up treasures in the Messianic Kingdom. Remember we're not talking about justification, but glorification. If the Gentiles don't continue to believe, they will be cut off from blessings. Conversely, the day is coming when Israel will believe and be blessed/glorified/saved. All those of Israel who are of the promise (have faith) will be included in that group. Those who don't believe, don't get blessed, just like in the OT. This is a particularly apt reference, since the Kingdom blessings take place in the Promised Land, the history of which is recorded in the OT. Believe and obey, get blessed. Disbelieve and disobey, get cursed (Dt 29-30). God's plan is to have mercy upon all through His plan to bless Israel. It will still happen.
Here's a summary of the main points of the outline for 11:1-12
A. 11:1 The 1st Reason (Paul can say) God has not cast away His people is because Paul is an Israelite
Application: Verses 20-21 are specifically addressed to us Gentiles who stand in God's grace by faith: fear (be careful to know and do what's right in His sight), so that you don't disobey and be cut off from blessing.
A. 11:1 The 1st Reason (Paul can say) God has not cast away His people is because Paul is an Israelite
B. 11:2 The 2nd Reason God has not cast away His people is because He has a plan for them (even when they sin).
C. 11:2c-4 The 3rd Reason Paul can say God has not cast away His people is because the OT indicates
that He reserves for His plan those who remain loyal to Him (even in the midst of rebellious apostasy)
D. 5a-c The Result of God reserving people acc to His plan is that there is still a remnant acc to the election of grace
E. 6 The Result of God preserving a remnant acc to His gracious plan to bless is that the blessing of Israel
is not dependent on the nation of Israel’s works/obedience, but rather upon God’s gracious plan to bless
F. 7-9 The Result of the blessing of Israel is not being dependent upon the nation’s obedience/works is
that the select are blessed and the rest blinded.
G. 8-10 The Reason Paul can say the rest were blinded is because the OT states that God repaid rebellion with ongoing blindness
H. 11 The Result of Israel’s blindness is that God’s plan is for salvation has come to the Gentiles to provoke Israel to repentance
I. 12 The Result of God’s plan for Gentile salvation to provoke Israel to repentance is even greater blessing (when Israel repents)
Application: Verses 20-21 are specifically addressed to us Gentiles who stand in God's grace by faith: fear (be careful to know and do what's right in His sight), so that you don't disobey and be cut off from blessing.
Prayer: God, You said that fear of You was the beginning of wisdom, may I be wise in understanding Your will for me, and faithful to do it in a manner that pleases You. Thanks for Your grace and blessing, and salvation. Amen.
Digging Deeper
God in a nutshell: See the introduction for the “theology”
Us in a nutshell:
Where to Go for More:
Truthbase.net
Romans 9 Outline © 2009 WF Cobb Truthbase.net
A. 9:1-5 The Reason Paul has sorrow is because Israel was given, but is not experiencing God’s promises in Christ
A1. 1-2 The Thing about which Paul tells the truth is that he has great sorrow and continual heartfelt grief
A1a. (The Manner in which) Paul expresses the truth of how he honestly feels
A1a-1. 1a Paul tells the truth in Christ
A1a-2. 1b The Reason Paul tells the truth is because he is not lying
A1a-3. 1c The Reason Paul is not lying is because his conscience bears witness to him
A1a-4. 1d The Sphere in/Means by which conscience his bears witness to him is in/by the Holy Spirit,
A1b The Thing about which Paul tells the truth is that he has great sorrow and continual grief in his heart
A1b-1. 2a The Thing about which Paul tells the truth is that he has great sorrow and continual grief
A1b-2. 2b The Place where Paul has sorrow and grief is in his heart.
A2. 3-5 The Reason Paul has sorrow is because his brethren the Israelites are cut off from the promises that are in Christ
A2a. 3 The Ones for whom Paul wishes he were cut off from Christ are his brethren according to the flesh
A2a-1. 3a Paul almost wishes that he was accursed from Christ
A2a-2. 3b The Ones for whom Paul almost wishes he were cut off from Christ is for his brethren
A2a-3. 3c The Ones who are his brethren are his countrymen according to the flesh
A2b. 4-5 The Ones who are his brethren are the Israelites to whom pertain all the promises of God fulfilled in Christ
A2b-1. 4a The Ones who are his countrymen are the Israelites
A2b-2. 4b The Ones who are the Israelites are those to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises
A2b-3. 5 The Ones who are the Israelites are those from whom came the fathers and Christ
A2b-3a. 5a The Manner of the fathers is that they are from the Israelites
A2b-3b. 5b-c The Manner of Christ is that he is descended from the Israelites and is over all, the eternally blessed God
A2 b-3b1. 5b The Manner in which Christ came from the Israelites is according to the flesh
A2b-3b2. 5c Christ came from the Israelites
A2 b-3b3. 5e Christ is over all, the eternally blessed God
B. 6a The Result of Israel having but not experiencing God’s promises in Christ is not that the word of God has failed
C. 6b-8 The 1st Reason the (promised) word of God has not failed (due to the nation of Israel’s rejection) is because the promises were not made concerning every physically descended Israelite, but only those designated as recipients of the promise.
C1. 6b-7b The Ones who are recipients of God’s promises to Abraham are not all his physical descendents
6b-c The Ones who are not all Israel according to promise are those who are physical descendents of Israel
6b They are not all Israel (acc to promises)
6c The Ones who are not all Israel according to promise are those who are physical descendents of Israel (eg Esau)
7a-b The Ones who are not all promised children are the seed of Abraham
7a They are not all children (acc to promise)
7b The Ones who are not all children are the seed of Abraham (eg Ishmael)
C2. 7c-d The Reason not all descendents are the promised offspring of Abraham is because only Isaac was a child of promise
7c The Place where seed shall be designated is in Isaac
7d Seed of promise shall be designated
C3. 8 The Result of Isaac being the designated recipient of the promise is that only those so designated are heirs of the promise
8a The Ones who are not the children of God are the children of the flesh
8a The Ones who are not the children of God are the children of the flesh
8b Some are not the children of God=vp
8c The Ones who are counted as seed are the children of the promise
8c The Ones who are counted as seed are the children of the promise
8d Someone is counted as the seed=vp
C4. 9a-b The Reason Paul can say children of the promise rather than physical descent are counted as the seed of promise is
because the OT states that only Isaac was the promised son.
9a There is a word of promise: .
9b The Content of the promise is: At this time I will come and Sarah shall have a son.
D. 10-13 The 2nd Reason the word of God (promising to bless Israel) has not failed (due to Israel’s disobedience) is because the OT indicates that God determined/purposed that the nation descended from Jacob would be preeminent over the nation that descended from Esau before works even entered the equation.
D1. 10 The Time when God spoke to Rebecca was when she was pregnant with twins by Isaac
D2. 11a-b The Reason God spoke while she was pregnant is because the unborn children had done no works to account for their election
D2a. 11a The children were not yet born =svp
D2b. 11b The Result of the children being unborn is that they had not done any good nor evil
D3. 11c-e The Purpose of God telling Rebecca before the kids were born was so that the purpose of God might abide solely according to His word
D3a. 11c-e The Manner of God’s purpose is in accordance with His choice/selection of Israel (as His chosen people)
D3a-1. 11c The Thing which should abide is the purpose of God
D3a-2. 11d The Manner of God’s purpose is in accordance with His choice/selection of Israel (as His chosen people)
D3a-3. 11e Something might stand/abide/endure/remain = svp
D3b. 11f-g The Manner of God’s choice is that it is not based upon anything anyone did or will do, but upon His spoken will
D3a-1. 11f God’s choice is not based in works
D3b-2. 11g God’s choice is based in the will of Him who calls
D4. 12a-b The Content of what God spoke to Rebecca was that "The older shall serve the younger."
D4a. 12a God spoke to Rebecca =vp
D4b. 12b The Content of what was said to her was "The older shall serve the younger."
D5. 13a-b The Result of God saying/determining that the older shall serve the younger is that (as Malachi shows) God had
a loyal covenantal relationship with the descendents of Jacob, but not with those of Esau.
D5a. 13a It is written,
D5b. 13b The Content of what is written is: "Jacob I have loved, but Esau I have hated." Cf Gen 26:27
E. 14-18 The Result of God choosing one over another is not that He is unrighteous because God justly shows favor to whomever He wishes.
E1.14a-b The Content of what we cannot say is that God is unrighteous
E2. 15 The Reason God is not unrighteous is because His purpose to have mercy and compassion on people is the essence of goodness
E2a. 15a God spoke to Moses (when His goodness passed before Moses after the golden calf)
E2b. 15b-c The Content of What God spoke to Moses was: "I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion." (followed by 34:7 justly forgiving and punishing)
E3. 16a-c The Result of God purposing to show mercy (doing what He wishes) is that nothing man does disrupts His plan
E3a. 16a Showing favor is not sourced in the desire of man
E3b. 16b Showing favor is not sourced in him who runs (works of man)
E3c. 16c-d Showing favor is sourced in the desire of God who shows mercy
E4. 17 The Reason Paul can say that nothing man does disrupts God’s plan is that God uses even the mightiest people according to His purpose
E4a. 17a Scripture says to Pharaoh
E4b. 17b-c The Content of what God says to Pharaoh is God raised him up to show his power and glory in dealing with him.
E4b-1. 17b God have raised up Pharaoh
E4b-2. 17c The Purpose for which God raised up Pharaoh is so that He would show His power and glory
E5. 18 The Result of God using people according to His plan is that God extends mercy or hardens according to His determined pleasure
E5a. 18a-b The Ones on whom God has mercy are on those He determines/desires to have mercy on
E5a-1. 18a God has mercy
E5a-2. 18b The Ones on whom God has mercy are on those He determines/desires to have mercy on
E5b. 18c-d The Ones who God hardens are those He determines/desires to harden
E5b-1. 18c The Ones who God hardens are those He determines/desires to harden
E5b-2. 18d God hardens some (in their sin)
E. 9:14-18 The Result of God choosing one over another is not that He is unrighteous because God justly shows favor to whomever He wishes.
F. 19-21 The Result of God justly showing favor to whomever He wishes is that one cannot charge Him with wrongdoing because the Creator has power to do as He pleases with His creation
G. 22-24 The Reason one cannot charge God with wrongdoing is because He refrained from fulfilling His desire to punish wrongdoers so that He might bestow glory on both Jews and Gentiles.
H. 25-29 The Reason God will bestow glory on both Jews and Gentiles is because God indicated in the OT that He accepts back, preserves and fulfills His promises concerning sinners (the people He had rejected).
I. 30-33 The Result of God being the One who accepts back, preserves and fulfills His promises is that those (sinners) who obtain righteousness do so by faith in His promises (ie Gentiles) not by works (ie Israel)
E. 14-18 The Result of God choosing one over another is not that He is unrighteous because God justly shows favor to whomever He wishes.
F. 19-21 The Result of God justly showing favor to whomever He wishes is that one cannot charge Him with wrongdoing because the Creator has power to do as He pleases with His creation
Outline note: Both F1 and F2 have “reason” nuances in them, but one does not strictly modify the other in a subordinate sense, but answers it in a parallel way (like two parallel but opposite verbal propositons) Together they combine to give a reason why you can ‘t charge God with wrongdoing.
F1. 19 Some object that God should not blame sinners is because no one can resist God’s will
F1a. 19a Someone objects
F1b. 19b The Content of the objection is that God should not blame sinners
F1c. 19c The Reason God should not blame sinners is because no one can resist God’s will
F2. 20-21 Man should not argue against God because the Creator has power to do as He pleases with His creation
F2a. 20a Man should not argue against God
F2b. 20b The Reason Man should not argue against God is because the thing formed should not say to him who formed it, “Why have you made me like this?”
F2c. 21a-b The Reason the thing created shouldn’t complain is because the creator has power to create according to His purposes
F2c-1 .21a The potter have power over the clay
F2c-2. 21b The Manner in which the potter have power over the clay is to make from the same lump one vessel for honor and another for dishonor
G. 22-24 The Reason one cannot charge God with wrongdoing is because He refrained from fulfilling His desire to punish wrongdoers so that He might bestow glory on both Jews and Gentiles.G1. 22 God suffered while restraining His wrath on the folks set up for destruction (those hardened in their sin)
G1a. 22a The One Who endured was God
G1b. 22b The Reason/Time when God suffered is because/while He wanted to reveal His wrath & power
G1c. 22c Someone endured = vp
G1d. 22d The Manner in which God endured was with much longsuffering
G1e. 22e The Things which he endured were the vessels of wrath
G1f. 22f The Manner of the vessels is that they were fitted/set-up for destruction
The Reason the vessels where to contain wrath is because they were fitted for destruction
G2. 23-24 The Purpose of God enduring vessels of wrath is so that He might manifest the riches of His glory on both Jewish and Gentile vessels of mercy.
23a God intended/desired to manifest the riches of His glory=vp
23b The Things on which He wanted to manifest His glory were on the vessels of mercy,
23c The Manner of the vessels is that they were intended to be recipients of glory
24 The Ones who God invited to be recipients of glory were both Jews and Gentiles
24a God invited us =svp
24b The Ones who God invited were not only Jews
24c The Ones who God invited were also Gentiles
H. 25-29 The Reason God will bestow glory on both Jews and Gentiles is because God indicated in the OT that He accepts back, preserves and fulfills His promises concerning sinners (the people He had rejected).H1. 25a-c The Content of what God revealed is He will call His beloved people those who were not so
H2. 26a-b The Content of what God revealed is He accepts for sonship those He rejected
H2a. 26 The Place Where God calls folks His sons is where it was said to them: You are not My people
H2b. 26b Rejected folks shall be called sons of the living God = vp
H3. 27-28 The Content of Isaiah’s prophecy is that God will righteously save a remnant according to His word
H3a. 27a Isaiah also cries out concerning Israel=vp
H3b. 27b-28 The Content of Isaiah’s prophecy is that God will righteously save a remnant acc. to His word
H3b-1 27b The Manner of the remnant (of Isarael) is (scattered) as the sand of the sea
H3b-2 27c The remnant will be saved=SVP
H3b-3 28a The Reason a remnant will be saved is because God will fulfill the word He planned
H3b-2 27c The remnant will be saved=SVP
H3b-3 28a The Reason a remnant will be saved is because God will fulfill the word He planned
H3b-4 28b The Manner in which He will fulfill it is righteously
H3b-5 28c The Reason is He will fulfill it righteously is because the LORD will bring to completion His word on the earth
H4. 29 The Content of Isaiah’s prophecy is that unless God had acted Israel would have been destroyed.
H4a. 29a Isaiah prophesied =vp
H4b. 29b-d The Content of the prophecy was that unless God preserved them Israel would be doomed
H4a. 29a Isaiah prophesied =vp
H4b. 29b-d The Content of the prophecy was that unless God preserved them Israel would be doomed
H4b-1. 29b The Reason Israel was not destroyed was because the LORD preserved a remnant
H4b-2. 29c-d Israel would have been destroyed like Sodom and Gomorrah
H4b-2. 29c-d Israel would have been destroyed like Sodom and Gomorrah
I. 30-33 The Result of God being the One who accepts, preserves and fulfills His promises is that those who obtain righteousness do so by faith in His promises (ie Gentiles) not by works (ie Israel)
I1. 30 Gentiles attained the righteousness acquired by faith (apart from the law)
30a The Ones who attained to righteousness were the Gentiles
30b The Time when they attained was while not pursuing righteousness (by works)
30c Someone attained to righteousness =vp
30d The Manner of the righteousness is that acquired by faith
I2. 31 Israel did not attain the righteousness required by the law
I2a. 31a The Ones who has not attained to the law of righteousness are Israel
I2b. 31b The Time When they did not attain was while pursuing the law of righteousness
I2c. 31c Someone has not attained to the law of righteousness = vp
I3. 32 The Reason Israel did not attain the righteousness requited by the law is because they sought it by works, not faithI4. 32a Israel sought righteousness not by faith but by the works of the law
I5. 32b The Reason Israel sought righteousness by works rather than faith is because they stumbled over the stumbling stone
I6. 33a-b The Reason Paul can say the stumbled is because the OT indicates that the one who believes will not be ashamed.
I6a. 33a It is writtenI6b. 33b The Content of what is written is:“ Behold, I lay in Zion a stumbling stone and rock of offense,
And whoever believes on Him will not be put to shame.”
And whoever believes on Him will not be put to shame.”
Pointing out someone’s need for God’s plan of salvation causes offensive to folks who like to think they’re good (or at least better than others) in and of themselves. “Wadayamean I’m a sinner?”
Romans 10a Outline ©2008 WF Cobb Truthbase.net
A. 10:1-4 Paul prays for the salvation of the self-righteous law-following Israelites who have not submitted to God’s righteousness found by believing in Christ who superceeded the law for rightousness.
A1. 1 Paul’s desire and prayer is that Israel may be saved.
A2. 2 The Reason Paul prays for Israel’s salvation is because they have zeal without knowledge
A2a. 2a Paul bears witness to Israel = vp
A2b. 2b-c The Content of Paul’s witness is that Israel has an improper zeal for God.
A2b-1. 2b Israelites have a zeal for God,
A2b-2. 2c Israelites don’t have a zeal for God according to knowledge. (Or Manner of zeal is not…)
A3. 3a-c The Reason Israel’s zeal is improper is because they have not submitted themselves to God’s righteousness
A3a. 3a-b The Time when/Reason/Manner Israel doesn’t submit is while/because they are ignorantly self-righteous
A3a-1. 3a Israel is ignorant of God’s righteousness
A3a-2. 3b Israel seeks to establish their own righteousness (Or Manner of ignorance is self-righteousness)
A3b. 3c Israelites have not submitted to the righteousness of God=VP
A4. 4 The Reason Paul can say Israel has not submitted to God’s righteousness is because Christ is the end of the law for those who believe
A4a. 4a Christ is the end of the law =vp
A4b. 4b The Thing for which Christ is the end of the law is for righteousness
A4c. 4c The Ones for whom Christ is the end of the law for righteousness is to everyone who believes.
B. 5-11 The Reason Christ is the end of the law for righteousness for those who believe is because the Apostolic preaching was that believing in Christ’s work rather than doing works of the law results in salvation.
B1. 5 The Content of what Moses writes about law based righteousness is doing works result in life
B1a. 5a Moses writes about the righteousness which is of the law =vp
B1b. 5b The Content of what Moses writes about law based righteousness is "The man who does those things shall live by them." It’s about doing (rather than believing)
B2. 6-10 The Content of what the Apostles preached about is belief in and confession of Christ’s works result in salvation-life
B2a. 6a The righteousness of faith speaks as follows
B2b. 6b-7b The Content of faith based righteousness is not about finding a law to do because that minimizes Christ’s work.
B2b-1. 6b One should not say something in their heart
B2b-2. 6c The Content of what one should not say ‘Who will ascend into heaven?’"
B2b-3. 6d The Reason one should not say Who will ascend…is because it implies bringing Christ down from above again
B2b-4. 7a The Content of what one should not say is “Who will descend into the abyss?”
B2b-5. 7b The Reason one should not say Who will descend…is because it implies bringing Christ up from the dead again
B2c. 8 The Content of faith based righteousness is about believing and confessing the apostolic preaching about Christ’s work
B2c-1. 8a-b The Content of faith based righteousness is "The word is near you, in your mouth and in your heart"
B2c-2. 8c The Reason faith based righteousness is accessible is because it is the message of faith which the apostles preached
B2d. 9 The Content of the apostolic preaching about Christ’s work is that confessing and believing it results in salvation
B2d-1. 9b The Content of what one confesses is the Lord Jesus
B2d-1a. 9a One confess with their mouth
B2d-1b. 9b The Content of what one confesses is the Lord Jesus
B2d-2. 9d The Content of what one believes is that God has raised Jesus from the dead,
B2d-2a. 9c One believes in their heart
B2d-2b. 9d The Content of what one believes is that God has raised Jesus from the dead,
B2d-3. 9e The Result of confessing and believing is that one will be saved.
B2e.10 The Reason confession and belief result in salvation is because belief results in righteousness and confession in salvation.
B2e-1. 10a With the heart one believes resulting in righteousness
B2e-2. 10b With the mouth confession is made resulting in salvation.
B3. 11 The Reason Paul can say belief and confession result in righteousness and salvation is because the Scripture says, "Whoever believes on Him will not be put to shame." (belief results in no shame)
A. 10:1-4 Paul prays for the salvation of the self-righteous law-following Israelites who have not submitted to God’s righteousness found by believing in Christ who superseded the law for righteousness.
B. 10:5-17 The Reason Christ is the end of the law for righteousness for those who believe is because the Apostolic and OT preaching indicate that trusting in God’s Word (Christ’s work) rather than doing works of the law results in faith-based shame-free salvation, even though some won’t believe.
B1. 5 The Content of what Moses writes about law based righteousness is doing works result in life
B2. 6-10 The Content of what the Apostles preached about is belief in and confession of Christ’s works result in salvation-life
B3. 11 The Reason Paul can say belief and confession result in righteousness and salvation is because the Scripture says, "Whoever believes on Him will not be put to shame." (belief results in no shame)
B4. 12 The Reason whoever believes will not be put to shame is because God is rich to both Jews and Greeks who call upon Him.
B4a. 12a There is no distinction between Jew and Greek =vp
B4b. 12b The Reason there is no distinction between Jew/Greek is because the same Lord over all is rich to all who call upon Him.
B5. 13-15 The Reason the Lord is rich to all who call upon Him is because the OT indicates that whoever calls on His name according to His Word will be saved.
B5a. 13 The Ones who shall be saved are whoever believes and calls on the name of the LORD
B5a-1. 13a The Ones who shall be saved are whoever calls on the name of the LORD
B5a-2. 13b Somebody shall be saved =vp
B5b. 14-15 The Means by which one calls on the name of the Lord is by responding in faith to God’s message of good news
B5b-1. 14a The Time when One must believe in God is before they call upon Him
B5b-2. 14b The Time when One must hear about God is before they believe in Him
B5b-3. 14c The Means by which One must hear about God is by a preacher (someone making proclamation)
B5b-4. 15a The Time when One preaches is after they are sent
B5b-5 . 15b The Reason one is sent is because the OT indicates a herald would sent by God to bring good news
B6. 16 The Result of the Lord being rich to all who call upon Him (v12) is that some will not call upon Him.
B6a. 16a Not all Israelites have obeyed the gospel
B6b. 16b The Reason Paul can say not all Israelites have obeyed is because Isaiah asks “who has believed our report?" (of the coming king and kingdom)
B7. 17 The Result of some not calling upon God is that faith still comes from responding to the Word of God
B7a. 17a The Means of faith is by hearing
B7b. 17b The Means of hearing is by the word of God.
C. 18-21 The Result of Israel rejecting faith-based righteousness is that God continues to desire a relationship with them
C1. 18 The Content of Paul’s assertion is that Israel heard of (even though they didn’t believe) God’s desire for a relationship with them
C1a. 18a The Content of Paul’s question is “have they not heard?
C1b. 18b The Content of Paul’s answer is “Yes indeed”
C1c. 18c The Reason Paul can say they’ve heard is because Ps 19 indicates that creation reveals God to all
C2. 19-21 The Result of Israel’s knowing rejection of God is that He continues to desire a rlshp with them
C2a. 19a The Content of Paul’s assertion is that based upon the Law and Prophets, Israel did know God desired a (faith based) relationship with them
C2b. 19b-c The 1st Reason Paul can say Israel knew is because Moses wrote that God would make Israel jealous by non-Israelites
C2b-1. 19b First Moses says: "I will provoke you to jealousy by those who are not a nation,
C2a-2. 19c God will move Israel to anger by a foolish nation
C2c. 20 The 2nd Reason Paul can say Israel knew is because Isaiah wrote that God was found by those who didn’t seek Him
C2c-1. 20a Isaiah is very bold in saying that God was found by those who did not seek Him (non-Israelites)
C2c-2. 20b God was made manifest to those who did not ask for Him
C2d. 21 The Result of Israel’s rejection of God is that He continues to desire a rlshp with them
C2d-1. 21a God communicates to Israel:
C2d-2. 21b The Content of God’s communication to Israel is He continually reaches out to a disobedient and contrary people
Very Tentative synopsis 11:1-12
I. The Reason (Paul can say) that God has not cast away His people is because the blessed loyalty of some and disobedient blindness of others is all part of God’s plan to maximally bless (extend salvation to Gentiles who will provoke the repentance of Israel so God can bless the world {that responds to Him – next secton}).
Romans 11a Outline
A. 11:1 The 1st Reason (Paul can say) God has not cast away His people is because Paul is an Israelite
B. 11:2 The 2nd Reason God has not cast away His people is because He has a plan for them (even when they sin).
C. 11:2c-4 The 3rd Reason Paul can say God has not cast away His people is because the OT indicates
that He reserves for His plan those who remain loyal to Him (even in the midst of rebellious apostasy)
D. 5a-c The Result of God reserving people acc to His plan is that there is still a remnant acc to the election of grace
E. 6 The Result of God preserving a remnant acc to His gracious plan to bless is that the blessing of Israel
is not dependent on the nation of Israel’s works/obedience, but rather upon God’s gracious plan to bless
F. 7-9 The Result of the blessing of Israel is not being dependent upon the nation’s obedience/works is
that the select are blessed and the rest blinded.
G. 8-10 The Reason Paul can say the rest were blinded is because the OT states that God repaid rebellion with ongoing blindness
H. 11 The Result of Israel’s blindness is that God’s plan is for salvation has come to the Gentiles to provoke Israel to repentance
I. 12 The Result of God’s plan for Gentile salvation to provoke Israel to repentance is even greater blessing (when Israel repents)
II. 11" 13-27 The Reason Paul can say the blessed loyalty of some and disobedient blindness of others is all part of God’s plan to maximally bless all is because the OT reveals the blessedness that will occur in response to faith.
A. 13-16 The Reason Paul magnifies his Gentile ministry is to provoke Jews to salvation as they observe the blessings of the Gentiles
A1. 13a-b The Reason Paul speaks to Gentiles is because he is an apostle to the Gentiles
A1a. 13a Paul speaks to the Gentiles =vp#1
A1b. 13b The Reason Paul speaks to Gentiles is because he is an apostle to the Gentiles
A2. 13c-14 The Reason Paul magnifies his ministry is to provoke Jews to salvation as they observe the blessings of the Gentiles.
A2a. 13c Paul magnifies his ministry =vp#2
A2b. 14 The Reason Paul magnifies his ministry is to provoke Jews to salvation as they observe the blessings of the Gentiles.
A2b-1. 14a The means by which Paul wants to provoke is by any
A2b-2. 14b Paul wants to provoke to jealousy =vp
A2b-3. 14c The One who Paul wants to make jealous are the Jews
A2b-4. 14d The Reason Paul wants to make the Jews jealous is to save some of them.
B. 15-16 The Reason Paul wants to save Jews is because their acceptance of God has greater blessing than Gentile reconciliation. to wit, the fulfillment of Abrahamic millennial promises to all.
B1. 15 (The Reason) Jewish acceptance is the greater blessing life from the dead because being cast away is merely the reconciling of the world
B1a. 15a The Reason/Time/Manner Jewish acceptance is life from the dead is because being cast away is the reconciling of the world
B1b. 15b The Jewish acceptance is life from the dead (resurrection for millennium?)
B2. 16 The Reason Paul can say greater blessing will come is because blessing are rooted in the promises of God
B2a. 16a The Reason/Time when the lump is holy is because (when/after) the firstfruit is holy
B2b. 16b The lump is holy = svp#1
B2c. 16c The Reason/Time when the branches are holy is because (when/after) the root is holy
B2d. 16d The branches are holy =svp#2
C. 17-18 The Result of the Gentiles being a partaker of Israel’s blessing is that they should not boast against the discipline of the Jews who are the basis of Gentile blessing.
C1. Gentiles are being grafted in among the Jews and became a partaker of the Abrahamic blessings
C1a. 17a The Time when/Reason Gentiles were grafted in is after/because some of the branches were broken off
C1b. 17b The Ones who were grafted in were wild (uncultivated) olive tree (Gentiles)
C1c. 17c Some ones (Gentiles) were grafted in among the Jews = vp
C1d. 17d The Result of Gentiles being grafted in among the Jews is that with them they became a partaker of the root and fatness of the olive tree
C2. 18 The Result of the Gentiles being a partaker of Israel’s blessing is that they should not boast against the Jews who are the basis of Gentile blessing.
C2a. 18a Gentiles should not boast against the branches (Jews) =vp
C2b. 18b The Time when Gentiles should remember is if they (are tempted to) boast
C2c. 18c Gentiles should remember that they do not support the root (Jews) but the root supports them =vp
D. 19-21 The Result of Gentile blessing being based upon Jewish discipline is that Gentiles should fear that they don’t exhibit the same unbelief.
D1. 19 The Content of Gentile boasting is that "Branches were broken off that I might be grafted in."
B5a-1. 19a Gentiles will say
B5a-2. 19b The Content of Gentile boasting is that "Branches were broken off that I might be grafted in."
D2. 20a It is true that Jews were broken off so that Gentiles might be grafted in
D3a. 20b-c The Reason Jews were broken off was because of unbelief
D3a-1. 20b The Reason Jews were broken off was because of unbelief
D3a-2. 20c Jews were broken off (from the source of blessing) = svp#1
D3b. The Reason the Gentiles were grafted in is because of faith.
D3b-1. 20d Gentiles stand = svp#2
D3b-2. 20e The Means/Reason Gentiles stand is by/because of faith.
D4. 20e The Result of God breaking off unbelieving Jews is that the Gentiles should not be haughty but fear.
D5. 21 The Reason Gentiles should fear is because God did not spare the natural branches and may not spare them (discipline).
D1. 21a The Reason God may not spare Gentiles is because He did not spare the natural branches,
D2. 22b God may not spare Gentiles
E. 22-27 The Result of the fulfillment of blessings being rooted in the promises of God is that God blesses or curses in response to belief or unbelief in His promises
E1. 22 The Manner of God’s dealings with people is to discipline those who fall and be good to those who are faithful.
E1a. 22a Gentiles should consider the goodness and severity of God:
E1b. 22b The Manner of God’s severity is seen in His discipline of the Jews who fell
E1c. 22c-d The Manner of God goodness is seen in His acceptance of the (believing) Gentiles
E1c-1. 22c The Manner of God goodness is seen in His acceptance of the (believing) Gentiles
E1c-2. 22d The Time when God is good toward the Gentiles is when they continue in His goodness.
E1d. 22e-f The Manner of God’s severity will be seen in discipline of unfaithful Gentiles.
E1d-1. 22e The Time when Gentiles will be cut off is if they fail to continue in God’s goodness
E1d-2. 22f Gentiles will be cut off.
E2. 23-24 The Reason God is good to the faithful is because God is easily able to graft in those who believe
E2a. 23 The Reason the believing Jews will be grafted in is because God is able to graft them in again.
E2a-1. 23a The Ones who will be grafted in will be the Jews
E2a-2. 23b The Time when/(reason why) the Jews will be grafted in is if they do not continue in unbelief
E2a-3. 23c Someone will be grafted in =vp
E2a-4. 23d The Reason they will be grafted in is because God is able to graft them in again.
E2b. 24 The Reason Paul says God is able to graft the Jews back into blessing is because it’s easier to graft natural than wild branches.
E2b-1. 24a-b The Reason natural branches are more easily grafted into their own olive tree is because they are the natural branches
E2b-1a. 24a The Ones who are grafted contrary to nature are those cut out of a wild olive tree
E2b-1b. 24b Some are grafted contrary to nature into a cultivated olive tree =vp#1
E2b-2. 24c-d The Ones who are more easily grafted into their own olive tree are the natural branches
E2b-2a. 24c The Ones who are more easily grafted into their own olive tree are the natural branches
E2b-2b. 24d Some are grafted into their own olive tree =vp#2
E3. 25 The Reason God is able to easily bless those who believe is because His plan is to do so
E3a. 25a Paul does not desire
E3b. 25b The Thing which Paul does not desire is that Gentiles should be ignorant of a mystery
E3c. 25c The Purpose for which Paul doesn’t want the Gentiles to be ignorant is so that they won’t be wise in their own opinion
E3d. 25d-e The Content of the mystery is Israel is partially blind until the fullness of the Gentiles has come in
E3d-1. 25d Partial blindness has happened to Israel =svp
E3d-2. 25e The Time when of the partial blindness is until the fullness of the Gentiles has come in
E4. 26-? The Result of God’s plan to bless Israel is that all Israel will be saved as promised
E4a. 26a All Israel will be saved,
E4b. 26b-c The Reason Paul can say all Israel will be saved is because the OT indicates that a Deliverer will turn ungodliness
from the Jewish people
E4b-1. 26b The Deliverer will come out of Zion,
E4b-2. 26c The Deliverer will turn away ungodliness from Jacob;
E4c. 27 The Reason Paul can say the Deliver will turn ungodliness from Israel is because that is God’s covenanted plan.
E4c-1. 27a For this is My covenant with them,
E4c-2. 27b When I take away their sins."
E4. 11:26-27 The Result of God’s plan to bless Israel is that all Israel will be saved as promised
E4a. 26a All Israel will be saved
E4b. 26b-c The Reason Paul can say all Israel will be saved is because
the OT indicates that a Deliverer will turn ungodliness from the Jewish people
E4b-1. 26b The Deliverer will come out of Zion,
E4b-2. 26c The Deliverer will turn away ungodliness from Jacob;
E4c. 27 The Reason Paul can say the Deliver will turn ungodliness from Israel is because that is God’s covenanted plan.
E4c-1. 27a This is My covenant with them (turning ungodliness from Israel?)
E4c-2. 27b The time when God fulfills His covenant with Israel is when He takes away their sins
E5. 28-29 The Result of God’s plan to save Israel as promised is that
they are both enemies and beloved for the fulfillment of God’s plan.
E5a. 28a-c The Thing for which the Jews are enemies of God is for the benefit of the Gentiles
E5a-1. 28a The Sphere in which the Jews are enemies is concerning the gospel
E5a-2. 28b The Jews are enemies
E5a-3. 28c The Thing for which the Jews are enemies of God is for the sake/benefit of the Gentiles
E5b. The Thing for which the Jews are beloved of God is for the benefit of the fathers.
E5b-1.28d The Sphere in which the Jews are beloved is concerning election
E5b-2. 28e The Jews are beloved
E5b-3. 28f The Thing for which the Jews are beloved of God is for the sake/benefit of the fathers.
E5c. 29 The Reason the Jews are beloved for the sake of the fathers is because the gifts and the calling of God are irrevocable.
(The promises God made to them are irrevocable, therefore He still loves the Jews.)
E6. 30-32 The Reason Paul can say they are both enemies and beloved for the fulfillment of God’s plan is because
Gentiles obtained mercy thru Jewish disobedience, and Jews obtain mercy thru Gentile disobedience/mercy,
according to God’s plan to have mercy on all.
E6a. 30 The Means by which Gentiles have now obtained mercy through Jewish disobedience
E6a-1. 30a Gentiles were once disobedient to God,
E6a-2. 30b Gentiles have now obtained mercy
E6a-3. 30c The Means by which Gentiles have now obtained mercy through Jewish disobedience
E6b. 31 The Means by which the Jews obtain mercy is through the mercy shown the Gentiles
E6b-1. 31a Jews have also now been disobedient,
E6b-2. 31b-c The Purpose of the Jews being disobedient is that they may obtain mercy
E6b-2a. 31b The Means by which the Jews may obtain mercy is through the mercy shown the Gentiles
E6b-2b. 31c The Jews also may obtain mercy.
E6c. 32 The Reason Gentiles and Jews obtain mercy through each other’s disobedience is because
God’s purpose in committing all to disobedience is so that He might have mercy on all.
E6c-1. 32a God has committed them all to disobedience,
E6c-1. 32a God has committed them all to disobedience,
E6c-2. 32b The Purpose of God committing all to disobedience is so that He might have mercy on all.
E7. 33-36 The Result of God’s plan to have mercy on all through the failings of each other (which didn’t thwart His plan)
is that the wise, transcendent God should praised and glorified forever.
E7a. 33a The wisdom and knowledge of God are deeply rich
E7b. 33b The Result of God’s wisdom being deep is that His judgments and His ways are beyond full comprehension.
E7c. 34-35 The Reason Paul can say God’s ways are beyond comprehension is because God is transcendent (superior to all)
E7c. 34-35 The Reason Paul can say God’s ways are beyond comprehension is because God is transcendent (superior to all)
E7c-1. 34a No one has known the mind of the Lord
E7c-2. 34b No one has become His counselor
E7c-2. 34b No one has become His counselor
E7c-3. 35 No one has first given to God should repay him.
E7d. 36a The Reason God is transcendent is because all things are sourced, maintained and culminated in Him
E7e. 36b The Result of God being all in all is He should be forever glorified.
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