Romans chapter 11, the verses we're going to look at today, it's verses 28 through 32. Next week, sorry, will be the end of chapter 11, moving on to the next chapter, which kind of changes the discussion from Israel to now to ourselves, the church. And so I'm excited to see where we're going in the next coming chapter as well. So much to talk about and praise the Lord. where all the past chapters we've been discussing about the church, our relationship with Israel, the sovereignty of God. It's been a tremendous journey in the past couple months dealing with marvelous chapters that really have encouraged and shaped our understanding of who God is in our relationship with the Jews and the church and Gentiles. So may the Lord in his word be hidden in your heart And may the Lord use you to also help others to see the truth. Again, verses 28 through 32 of Romans chapter 11. The verses we're gonna be looking at, I mean, the verses where I'm gonna begin is verses 24 through 32. For if thou were cut off of the olive tree, which is wild by nature, and were grafted contrary to nature into a good olive tree, how much more shall these, which be the natural branches, be grafted into their own olive tree? For I would not, brethren, that ye should be ignorant of the mystery, lest ye should be wise in your own conceits, that the blindness in part is happened to Israel until the fullness of the Gentiles be come in. And so Israel shall be saved as it is written there shall come out of Zion the deliverer and shall turn away ungodliness from Jacob for this is my covenant unto them which I shall take away their sins as concerning the gospel they are enemies for your sakes but as touching the election they are beloved for the father's sakes for if the For the gifts and callings of God are without repentance, for as ye in times past have not believed God, yet have now obtained mercy through their unbelief. Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. You may be seated. Dear Heavenly Father, I pray that your words shape our understandings, that we hide it close to our hearts and remember it. and not be soon forgetful. We give you glory and praise. Last week, we delved into Romans chapter 11, 24 through 27, where the Apostle Paul discusses God's plan for Israel's salvation. Paul emphasizes that God has not rejected his people. He is not done with Israel. His plan is still to save Israel. He hasn't rejected his people, but rather he has set the unbelieving Jews aside in part to allow the Gentiles to come in and faith. Paul uses the metaphor as an olive tree to illustrate this point. He explains that the Gentiles have been grafted into the olive tree, which is this olive tree is representing a spiritual Israel, the remnant of Israel that is relying on the source of God. So this Israel, this olive tree representing Israel, and now our partakers of the same spiritual roots, the Gentiles, However, Paul warns that the Gentiles, now being engrafted into the same tree that the Jews are in, should not become arrogant or complacent, thinking they are superior to the natural branches. Uh-uh! It's the Gentiles that should be grateful for the natural branches, because they're building off of their spiritual heritage. Paul encourages humility and recognition of God's sovereignty, telling them not to be conceited, not to be prideful, not to be thinking you're better than the Jews. In other words, Paul says, humble yourself. He reminds us that God's ways are not our ways, and his plans is to have mercy on all his chosen people, the remnant. May we understand this this morning. Paul affirms that God's plan is to save all of Israel, a truth that we have now known that not all Israel is of Israel. So ultimately he's not saving absolutely every single Jew, an unbelieving Jew that has died. We know that the true Israel can only be implied here in this text. God is only gonna save all of his people. This all, isn't referring to everybody. This is where the Armenia problems come into. All means all. But all has a context. And Paul has completely exhausted himself explaining that not all Israel is of Israel in Romans and in the epistles. So there should be no doubt who this Israel all is referring to. Clearly it's referring to the remnant. God will save all of Israel and all who God defined who this Israel is. And all this who is defined who this Israel is, is all those who are made up of both Jew and Gentile and grafted into this olive tree. And this is where we are at right now. the culmination of Paul now concluding chapter nine, chapter 10, and chapter 11. So he's coming to the end of this case that he's been building, this evidential building of who this Israel is. But ultimately, we have to understand something. This also is attached to God is gonna save who he ever wants to save. Do you have a problem with that, Jews? Do you have a problem with that, Gentiles? Because God is gonna do whatever He wants to do. He hardens some, and He shows mercy to others. God ultimately is in control. And we stand on His will and His plan, even if you don't fully understand it. And there are things that are completely unsearchable but you stand on his word. You stand on God is control of all things and the things that you don't have control over. So we become obedient. So we proclaim the gospel to the lost. A truth that we'll return to in a few. Let me continue. God will save all of Israel. I don't need to furtherly explain who this Israel is. Paul has exhausted himself already, so no need for me to go further. You as a church know. Paul affirms that God's plan is to save all of Israel and that this will also occur when the fullness of the Gentiles have come in. The phrase all of Israel in verse 26 is not referring to every single ethnic Israelite, but rather to the true Israel of God, which comprises believers from every kindred, tongue, and nation. There isn't two groups of this Israel anymore. There is the true Israel of God. No confidence in the flesh. No citizenship by circumcision of the flesh. but citizenship through circumcision of the heart. Well, that's the only thing that matters. Do you have faith in Christ? Are you connected to the tree, the source of life and the cornerstone, the very root of this tree? It's Christ. The view. of this Israel, the true Israel of God, is based on our understanding that the Old Testament concept of Israel is not limited to ethnic descendants of Jacob, but rather to those who are circumcised in heart and of faith in the promises of God. There are those who believe this is only referring to Israel descendants of Jacob. then you have to really do away with the context of prior verses, building up to what we are at right now. So in this sense, what we're referring to, all Israel, refers to the fulfillment of God's promise to Abraham that through him, all nations would be blessed. Genesis 12, three, and I will bless them that bless thee and curse him that curses thee. And in thee shall all families of Israel the earth be blessed. Galatians 3.8, in the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, in thee shall all nations be blessed. This is promise that was told, foretold. The Jews should know this. It isn't just one nation, but God is presenting a seed out of all nations of those who would bless him. And only those who would bless him are those who put their faith and trust and dependency upon the Lord Jesus Christ. The promise is fulfilled in the new covenant. This Abrahamic promise fulfilled in the New Covenant where believers from every nation are united in Christ forming the true Israel of God. Therefore Romans 11 through 24 through 27 as teaching that God's plan is to save a people for himself from every kindred, every tongue, every tribe, every nation, and that this salvation is not limited to ethnic Israelites, but is available to all who put their faith in Jesus Christ. But I want to also make this clear. This context does also speak to the Jews of old. I don't want to neglect that as well. It does also really refer to the Jews of old as well. God isn't done, and God, before Christ's return, we hope that the great revival of the Jews come to saving faith. God isn't done with the Jews. So may the Lord unharden many hearts to receive as their Lord and Savior, their Messiah. Some may ask, can the Gentiles be part of the group that comes out of Zion, the deliverer? And if this phrase, turn away from ungodliness from Jacob, can only refer, I believe it can also refer to the Gentiles. Some reject that. In Romans 11.26, Paul quotes Isaiah 59.20-21 which says, And the Redeemer shall come to Zion, and unto them that turn from transgression to Jacob, saith the Lord. In this context, Zion refers to the people of God, not just a physical location. The Redeemer, Jesus Christ, comes to Zion, which includes both the Jewish and the Gentile believers, the Gentiles as part of this deliverance. This isn't a divided deliverance of Christ. Christ comes to make two one, to unify the church made up of both Jew and Gentile. So this deliverance isn't one for the Jews in part and then one to the Gentiles in part. This is dispensational at best and many reformers do this as well. They dispensationalize these verses. In Romans 11, 17-24, Paul explains that Gentile believers have been grafted into the yellow tree of God's people, becoming part of the same spiritual heritage as Jewish believers. But notice it says, turning away from ungodliness. The phrase turning away from ungodliness from Jacob can indeed refer to both Jewish and Gentile believers. And in this context, Jacob represents the people of God, which now includes Gentile believers who have been grafted into the olive tree. In conclusion of that thought, the Gentiles can be part of that group that comes out of Zion to deliver, and the phrase, turn away from ungodliness from Jacob, can indeed refer to both Jewish and Gentile believers who are part of the people of God. So now let's dive into Romans 11, verse 48. As concerning the gospel, they are the enemies for your sake. for your sakes, two sakes here, but as touching election, they are beloved for the father's sakes. We see the sovereign love of God. In Romans 11, 28, the apostle Paul makes a distinction between Israel's relationship to the gospel in their election. This verse is a beautiful display of God's sovereign and gracious and merciful love towards his own people. He has a plan for his own, and his own is to put a church together made up both of Jew and Gentile and to love on them. He's shared this in the chapter 8, 9, 10, and 11. All the sovereign will that he's doing, he's explaining from chapter 9 to chapter 10 to chapter 11, his relationship with the Jew to the Gentile to the church. How some now change it to say this can only be referred to the Jews has to do away with the contextual buildup to where we are. Context matters. The verse ahead or the verse where we are at is the best way to be understood by what was previously said. Notice this, says the enemies of the gospel. The Jews became the enemy of the gospel. As concerning the gospel, they, the Jews, are the enemies for Gentile's sakes. In other words, you can interpret it that way, put it in your Bible if you need be. Paul acknowledges that concerning the gospel, the majority of the Israelites are enemies of the cross. He uses that. Unique experience. How people reject God's sovereignty is like, you have to ignore chapter 9, chapter 10, chapter 11, but it shows you God is really controlling. He's working all these things for his own good. So Paul acknowledges that concerning the gospel, the majority of the Israelites are enemies of the cross. They have rejected Jesus Christ, the Messiah. They have become adversaries to the spread of the gospel. But I want you to know this, church, the enmity is not without purpose. Paul says that they are enemies for whose sake? For your sake. For the Gentiles' sake. They have become your enemy. Praise the Lord. For your sake. It is a good thing. How can you make a negative a good thing? Here, God has used it to harden their hearts that then leads to the opening of the door that you now get attention. Fascinating. that this negative is actually a sovereign, gracious love of God's providence to God's greater plan for Israel's broadening borders called the olive tree, called the church today. It's really fascinating. May we all learn this truth today, that God is this divided, this persecuting of the church, The Jews, the purpose of God using even the Jews, scolding him and mocking him and crucifying him, used it for his own glory that brought in the death of Christ for the salvation of many. God used it. It was part of God's sovereign plan. The rejection of the gospel by Israel has led to the spread of the gospel to the Gentiles, and this is, look no further, it is the sovereign will of God. Irrefutable. This isn't just man's involvement. God is fully involved. This is the sovereign work of God. where he uses the disobedience of some to bring salvation to others. Notice, though, it says this, beloved for the Father's sakes. Focus on that. But as touching the election, they are beloved for the Father's sakes. Now, Paul makes a crucial distinction. While Israel may be the enemies of the gospel, they are still beloved by God. but touching on particularly election, meaning he's not done with them. The very people that are persecuting you eventually be the ones that whom God will elect and save before the coming of Christ. So we don't exactly know exactly what the events will come at the exact second coming of Christ. We don't know for sure what this revival will look like when, at the second coming of Christ, if God will then, the fullness of the Gentiles come in, if God will then unharden many Jews to come to saving faith in Jesus Christ. We have no idea. This is a possibility. But the clear scripture's not really giving me a layout that I can claim like many reformers do so easily. I don't see it as clearly as some may do. So I try to understand by the scriptures the best that I can and preach it according to the scriptures as I see it. May the Lord continue to open up my eyes in things that are harder for me to understand. May he use you as well. to open up your eyes in things that are difficult to comprehend and see. May we not be misguided by false teaching or manipulation or the cunning craftiness of the evil one. May we be influenced by the spirit, by the letter of God's word. May we trust in his sovereign guidance and his spirit to guide us into all truth. So we notice it says, touching the election, the election refers to God's sovereign choice of people for himself. Paul says that they are beloved, but for whose sake? For your sake? No, for the Father's sake this time. We see the sovereign choice of God. The phrase, again, touching on the election, refers to God's sovereign choice of people for himself, and this election is not based on human merit or worthiness, but solely on God's gracious will. As John Calvin so aptly put it, God's election is a fountain from which all blessings flow, and so this election is the demonstration of God's sovereignty and the ability to choose whom he wills. They are beloved for the Father's sakes. And so this phrase, they are beloved, is a reference to Abraham and Isaac and Jacob. It is God's love for Israel is not based on their obedience or faithfulness, but in his own character, of his own covenant promises, which leads us to the next verse. Understand, you can't understand this. I mean, you won't understand the next verse without this. God has given promises to Israel in the Old Testament. As God took away his covenant relationship, his promise with Israel. And of the old, it's always been spiritual. It's always been a remnant. It's always been a heart. Let me continue. Charles Spurgeon preached, stated, quote, the fact that some of the Israelites were beloved for the Father's sake is a proof that God's love is not limited to those who are worthy, but that it extends to those who are chosen according to the purpose of God. They do not deserve to be loved. This is what we've previously been teaching. Jacob have I loved, but Esau have I hated. Did Jacob deserve to be loved? No. In fact, one could argue Esau deserved it more. Jacob was more of the deceptor. But God chose the negative over the positive and chose Jacob. And he chose to have a personal relationship with Jacob over Esau. And that was God's sovereign will, not because of one's performance in Jacob and Esau's works, but because God's sovereign will decreed to come to pass and save those whom he wants to save, and harden whom he wants to save, and build a relationship whom he wants to save, whether we like that or not. Let me continue. John Owen wrote, the Lord hath an elect people among the Jews whom he will save, not for their own sake, but for the sake of the Father. So may we be humbled by the realization that our salvation is a result of God's unconditional love towards his people. And may we trust in his faithfulness to his own covenant promises he doesn't break. George Whitefield stated, though the generality of the Jewish nation were enemies of the gospel, yet there were some among them who were beloved for the Father's sake. The Jews are the mission field. Let me talk about the mission field in the family of God for a moment. As I said minutes ago, a truth I would return to. Let me share something with you. As we go our daily lives, interacting with people from all walks of life, we must remember that everyone we meet is either a part of the mission field or a brother and sister in Christ. The election of God is not just a theological concept. It is a practical implication for our lives. As Christians, we are called to share the gospel with those who do not know Jesus and to encourage and support our brothers and sisters in Christ. It is a call to action. So I want to leave you with a challenge today. As you go about your daily life, remember that everyone you meet is either part of the mission field, or a brother or sister in Christ, or potential brother and sister in Christ. And let us be intentional about sharing the gospel with those who don't know Jesus. Let us be passionate about making disciples and multiplying the kingdom of God. I've emphasized this a lot over the past weeks, that we've seen how God's love for Israel is not limited to their obedience or faithfulness, but is rooted in his covenant promises. He keeps his promises. The next verse, it says, for the gifts and calling of God are without what? Repentance. What does this mean? First and foremost, repentance doesn't mean repentance from sin here. Repentance is defined by two things in context. When God repented, it wasn't that God needed to repent from sin, but he had a change of mind or turning away of something that he was previously going to do. It's a directional thing. Usually when repentance is referring to sinners, it is a directional thing, turning away from sin itself towards God. Here, what it's saying is, for the gifts we're calling our God are without repentance, it is without changing. It is without turning away from something. On your church bulletin, it is irrevocable, unchanging. So God's gifts and calling, effectual call, are irrevocable, in other words. God doesn't turn away from him giving his own people a gift. God will save all whom he has intended to save, and he doesn't lose any who he intended to save. It is without repentance or turning away from. So Paul's most used word here, he begins with the verse, the word for, in the verse 29. It introduces an explanation of what he just says. So Paul not only says it, but he will explain it. So here's the explanation why Israel remains beloved of God and continuing with a future of salvation. Verse 29, the gifts and calling of God are without change of direction, change of promises, repentance. For the gifts and calling are God without repentance simply meaning irrevocable. It means unalterable. It means unbreakable. It is an absolute impossible for any of us to change this gift. It means unchangeable, immutable. God is immutable. God's sovereign will from before the foundation of the world to save his elect cannot be It cannot be altered. So God's sovereign will to save the Jews will come to pass. Anyone who says you can lose your salvation surely has no idea of Romans chapter 11. We're talking about the salvation of the Jews and Gentiles. Concerning the gospel sake, Verse 29, that the gifts and calling of God are without repentance. God will save all whom he saves and God will never lose those whom he chose before the foundation of the world. That is the exact context of this effectual call this election is referring to. Nothing else. It cannot be altered. So God's sovereign will to save the Jews and the Gentiles will come to pass, and it's impossible to change God's plan. So once he's given a gift or call someone to a specific purpose, he does not take it back or change his mind. That's what it means. So what are the implications of this truth? Firstly, it means that we can trust God's sovereignty and goodness. We can trust his plans and promises. We can be confident that his gifts in calling are for our good and for his glory. So we are the implications of this truth. The salvation. It's fascinating. It means that our salvation is secure. It means that once we have been saved by God's grace, we cannot lose our salvation. It's irrevocable. It is without repentance. It's unchanging. God will never change his direction in this issue because God's gifts and callings are without repentance. He does not take back the gift of salvation once he has given it. He does not change his mind about the adoption as children. Secondly, it means that we should be faithful stewards of the gifts and callings of God he has given us. We should use our spiritual gifts to edify and serve another, and we should pursue our calling and passion dedicatingly. But how does this truth connect with what we've seen earlier in Romans chapter 11. It's quite simple. If God's election is sovereign and gracious, and if his love for Israel is rooted in his covenant promises, then it makes sense that the gifts and callings would be irrevocable. God is a God who keeps his promises, and he will save all of Israel. And we have to understand this is true. Israel is only referring to the saved. He's not actually meaning ethnic Israel. Every last one of them is going to be saved. You have a massive problem of interpretation. Those who dare to say, there are people who believe that. May we remember that our God is a God who keeps his promises. And may we live our lives in light of that truth. Let's go to verses 30 to 31. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief, speaking to Gentiles, even so have these also now not believed that through your mercy they also may obtain mercy. Look at the unbelief of Israel in verse 30. Paul reminds us that the unbelief of Israel has become a means of mercy, something that is repeated in prior verses. becomes a means of mercy for the Gentiles. Through the Jewish unbelief, we have obtained mercy and have been grafted into the olive tree of God's people. This is a staggering truth. The very thing that seemed to be the hindrance of the gospel has actually become a means of blessing for us. It is a sovereign act of God. But let us not forget, that it is a sovereign act of God. It is based not on our merits or our works, but solely on his gracious will. As Paul says in Romans 9, 18, therefore, hath he mercy on whom he will have mercy and whom he will he hardeneth. This is the truth that has been echoed throughout the corridors of church history. The great reformer John Calvin wrote, the rejection of the Jews has been the occasion of the calling of the Gentiles. This is a truth that has been echoed throughout history. We see it in the scriptures. Calvin also wrote, the rejection of the Jews has been the occasion. Do you understand? that God is sovereignly working to harden the Jews that also opened up the floodgates for us to come to saving faith. God's mercy, God's love and his grace is not limited to the Jews, but he knew he needed to harden their hearts. Their hearts were totally against the Gentiles. They were totally against you and I. They were fully upset at the Lord Jesus Christ by offering salvation to the Gentiles, so much so that they crucified him. God hardened their heart. Not only did they harden their heart themselves, God further hardening their hearts. No difference when the Pharaoh hardened his heart, God even hardened it even more that it would bring further power of God that all would remember to this very day, the very 10 plagues of Egypt. We know very clearly God displayed his power and brought salvation to the remnant of Israel. May we continue. One of our Reformed confessions so eloquently states, God from all eternity did, by the most wise and holy counsel of his own will, frilly and unchangeably ordain whatsoever comes to pass. God is in control of all things that come to pass. Verse 32, for God hath concluded them all in a belief that he might have mercy upon all. So, verse 32 is a summary statement of God's sovereign mercy. The phrase, God has concluded them all in unbelief, means that God has sovereignly shut up all people in the state of rebellion against him. But why? Something we know now. So that they might have, that he might have mercy upon all. But not upon every single person who has ever lived. but upon his elect, chosen before the foundation of the world. In other words, God's sovereignty in salvation is not just about condemning some, but also about saving others. His mercy is not just a feeling or emotion, but a sovereign act of his will. As Paul writes in Romans 9.15, for he saith unto Moses, I have mercy on whom I will mercy, and I will have compassion on whom I will have compassion. So God's mercy is not based on human merit or worthiness, but solely on his sovereign will alone. In conclusion, dear brothers and sisters in Christ, as we consider the mystery of God's dealing with Israel and the Gentiles, we are struck by the sovereign mercy of God. Despite Israel's current state and unbelief, God has not abandoned them. God hasn't took away his promises but has temporarily set them aside in part to show mercy to the Gentiles. And yet, as we see in verse 32, God's ultimate plan is to show mercy upon all, meaning both Jew and Gentiles throughout the world. So let us pray for the day when all Israel will be saved. Just like the fullness of the Gentiles, God won't come until the fullness of the Jews also come in. all his people come to saving grace. And when God's mercy will be revealed to all his people, God will come. May God bless us as we seek to understand and apply the truths of his word in our lives. Let's go to the Lord in prayer. Dear Heavenly Father, Lord, I thank you for your word. Though the hardening of, in part, the Jews Lord, we thank you for your sovereign will and your mercy upon our own life, undeserving. We are unworthy, but you chose us by your sovereign grace. Help us to be overwhelmed in our daily life and remember what you saved us from. Help us to be on fire for you, to be dedicated to your will. Help us to provoke one another into good works, to reprove rebuke with all our suffering. Help us to live a holy life, May we be pleasing in your sight. We give you glory and praise. Amen and amen.