Blindness of Israel for Gentile Salvation in Romans
The apostle Paul writes in Romans 11:25 that "blindness in part has happened in Israel, until the fulness of the Gentiles should come in" [1]. This statement is part of a larger discussion about the relationship between Israel and the Gentiles in the context of salvation. Paul's assertion that Israel has been blinded is not a new idea, but rather a theme that is present throughout the biblical narrative.
In the biblical context, blindness is often used metaphorically to describe spiritual ignorance or hardness of heart [3]. For example, in Isaiah 42:19, Israel is described as being blind to God's truth, despite being God's servant and messenger [6]. This spiritual blindness is not limited to Israel, as the Gentiles are also described as being blind to God's truth (Isaiah 43:8) [8].
Paul's statement in Romans 11:25 is part of a larger argument about the role of Israel in God's plan of salvation. According to Paul, Israel's blindness is not permanent, but rather a temporary condition that will be reversed when the fullness of the Gentiles comes in [1]. The term "mystery" used by Paul refers to a previously hidden truth that is now being revealed [5]. In this case, the mystery is that Israel's blindness is not a permanent rejection, but rather a temporary condition that will be reversed.
John Gill interprets Paul's statement as a warning to the Gentiles not to be proud or arrogant towards the Jews, but rather to recognize that their own salvation is tied to the salvation of Israel [4]. Similarly, Jamieson, Fausset & Brown note that Paul's statement is intended to prevent the Gentiles from becoming "wise in their own conceits" and to remind them that they are part of a larger narrative that includes Israel [5].
The idea that Israel's blindness is temporary and will be reversed is also supported by other biblical passages, such as Isaiah 29:18 and 42:7, which describe the Messiah as one who will open the eyes of the blind [2]. Charles Hodge notes that the eleventh chapter of Romans is a key passage for understanding the relationship between Israel and the Gentiles in the context of salvation, and that it teaches that Israel's rejection of Christ is not permanent, but rather a temporary condition that will be reversed [7].
In the view of these commentators, Israel's blindness is not a rejection of God's plan, but rather a part of it. The salvation of the Gentiles is tied to the salvation of Israel, and Israel's blindness is a temporary condition that will be reversed when the fullness of the Gentiles comes in. This understanding is rooted in a broader biblical narrative that emphasizes the importance of Israel in God's plan of salvation.
The historical context of Paul's statement is also important for understanding its significance. Paul is writing to a Gentile audience that is likely to be proud of their newfound faith and to view the Jews as being rejected by God. By reminding them that Israel's blindness is temporary and that their own salvation is tied to the salvation of Israel, Paul is attempting to prevent a sense of superiority among the Gentiles and to promote a sense of unity and solidarity between Jewish and Gentile believers.
The theological implications of Paul's statement are significant, as they highlight the complex and nuanced nature of God's plan of salvation. According to Paul, God's plan is not limited to one group or people, but rather encompasses both Israel and the Gentiles. The salvation of one group is tied to the salvation of the other, and God's ultimate goal is to bring about the salvation of all people. This understanding is reflected in the writings of Reformed theologians such as Charles Hodge, who emphasize the importance of understanding the biblical narrative as a whole in order to grasp the fullness of God's plan of salvation [7].
Sources
- Romans “Romans 11:25 (DRC) — For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Blindness — is extremely common in the East from many causes. Blind beggars figure repeatedly in the New Testament (Matthew 12:22) and "opening the eyes of the blind" is mentioned in prophecy as a peculiar attribute of the Messiah. (Isaiah 29:18; 42:7) etc. The Jews were specially charged to treat the blind with compassion and care. (Leviticus 19:14; 27:18) Blindness willfully inflicted for political or other purposes is alluded to in Scripture. (1 Samuel 11:2; Jeremiah 39:7)”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Blind — Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings 25:7; 1 Sam. 11:2). Blindness denotes ignorance as to spiritual things (Isa. 6:10; 42:18, 19; Matt. 15:14; Eph. 4:18). The opening of the eyes of the blind is peculiar to the Messiah (Isa. 29:18). Elymas was smit”
- Romans (Baptist/Reformed) “John Gill on Romans 11:25: For I would not, brethren,.... The apostle in order to raise the attention of the Gentiles to what he was about to deliver to them, not only styles them "brethren", expressing his affection for them, and their relation to him and other believing Jews, and to one another, being all one in Christ Jesus, partakers of the same grace, and heirs of the same glory; but also tells them, that what he had to acquaint them with was a "mystery", a thing secret and hidden, which had not been heard of and known, at least not so fully and clearly as he was about to reveal it; and b”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 11:25: For I would not . . . that ye should be ignorant of this mystery--The word "mystery," so often used by our apostle, does not mean (as with us) something incomprehensible, but "something before kept secret, either wholly or for the most part, and now only fully disclosed" (compare Rom 16:25; Co1 2:7-10; Eph 1:9-10; Eph 3:3-6, Eph 3:9-10). lest ye should be wise in your own conceits--as if ye alone were in all time coming to be the family of God. that blindness--"hardness" in part is happened to--"hath come upon" Israel--that is, hath come parti”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 42:19: my servant--namely, Israel. Who of the heathen is so blind? Considering Israel's high privileges, the heathen's blindness was as nothing compared with that of Israelite idolaters. my messenger . . . sent--Israel was designed by God to be the herald of His truth to other nations. perfect--furnished with institutions, civil and religious, suited to their perfect well-being. Compare the title, "Jeshurun," the perfect one, applied to Israel (compare Isa 44:2), as the type of Messiah Or translate, the friend of God, which Israel was by virtue of descen”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 88: is in bitterness for his first-born.” This is to be a national conversion, for it is said “the land shall mourn” every family apart. 4. The most decisive passage, however, bearing on this subject, one which may be taken “ instar omnium ,” is the eleventh chapter of the Epistle to the Romans . Paul had taught, (1.) That God had cast off the Jews as a nation because they as a nation, represented by the Sanhedrim, the High Priest, the scribes and the Pharisees, by their rulers of every class, and by the popular voice, had rejected Christ. “H”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 43:8: Solemn challenge given by God to the nations to argue with Him the question of His superiority to their idols, and His power to deliver Israel (Isa 41:1). blind people--the Gentiles, who also, like Israel (Isa 42:19), are blind (spiritually), though having eyes; that is, natural faculties, whereby they might know God (Rom 1:20-21) [LOWTH]. Or else, the Jews [VITRINGA].”