Paul's Statement on Israel's Blinded State Explained
The Apostle Paul, in his Epistle to the Romans, addresses a profound theological concept concerning the spiritual state of Israel, stating, "blindness in part has happened to Israel, until the fulness of the Gentiles should come in" (Romans 11:25 DRC) [1]. This "blindness" refers to a spiritual inability to recognize Jesus as the Messiah, a condition that Paul asserts is not total but partial and temporary [1].
The concept of blindness in a spiritual sense is deeply rooted in biblical tradition. The Old Testament frequently uses blindness as a metaphor for spiritual ignorance or an inability to perceive divine truth [3, 4]. For instance, Isaiah speaks of those whose eyes are blinded and hearts hardened, preventing them from understanding God's message (Isaiah 6:10; 42:18-19) [3]. The opening of the eyes of the blind is presented as a unique attribute of the Messiah (Isaiah 29:18; 42:7) [3, 4]. This metaphorical blindness is distinct from physical blindness, which was a common affliction in the ancient Near East and often evoked compassion (Leviticus 19:14; Deuteronomy 27:18) [3, 4].
Paul's statement in Romans 11:25 builds upon this understanding, explaining that "Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded" (Romans 11:7 KJV) [2]. This indicates that while a remnant of Israel, "the election," embraced faith in Christ, the majority experienced a spiritual hardening [2, 10]. John Calvin interprets this hardening as a just punishment for Israel's ingratitude and disobedience, leading them to be "deprived of sound judgment and understanding, and shall be blind amidst the clearest light" [7]. He further notes that God "blinds and hardens the reprobate more and more on account of their disobedience" [7].
The nature of this blindness has been a subject of theological discussion. Augustine, in his Homilies on John, grapples with the tension between human responsibility and divine action in this blindness. He questions how individuals can be held accountable for not believing if they "could not believe" due to God having "blinded their eyes, and hardened their heart" [5]. This highlights the complex interplay between divine sovereignty and human free will in the context of spiritual perception.
Paul clarifies that this blindness is "in part" (Romans 11:25) [1]. This phrase suggests several nuances. First, it is not a universal blindness affecting every individual Jew, as Paul himself, a Jew, became a fervent apostle of Christ [6]. Second, it implies a temporary condition, not a permanent rejection of Israel by God [1]. Charles Hodge emphasizes that Paul's teaching in Romans 11 indicates that God has not entirely cast off the Jews as a nation, despite their corporate rejection of Christ [9]. The "election" within Israel, those who believed, serve as a testament to God's continued faithfulness to His covenant people [2, 10].
The purpose of this partial blindness, according to Paul, is "until the fulness of the Gentiles should come in" (Romans 11:25) [1]. This phrase, "the fulness of the Gentiles," refers to the completion of God's redemptive plan for the non-Jewish nations [8]. John Gill interprets this as the time when the "number of the Gentiles, who are to be called and saved, shall be completed" [8]. This suggests a divine economy where Israel's temporary spiritual hardening facilitates the spread of the Gospel to the Gentiles, ultimately leading to their inclusion in God's covenant people.
The historical development of this doctrine shows that early Christian thinkers recognized the unique position of Israel. Augustine, for example, notes the existence of "many Churches of Judaea, which were in Christ," even as Paul was initially known for his persecution of Christians [6]. This demonstrates that even during the period of Israel's partial blindness, there was a believing remnant.
The "blindness" of Israel is not presented as a sign of God's ultimate abandonment but rather as a part of His larger redemptive strategy. Paul's argument in Romans 9-11 is a sustained theological reflection on God's faithfulness to Israel despite their widespread rejection of Christ. one tradition asserts that God's gifts and calling to Israel are irrevocable (Romans 11:29). The ultimate hope is that "all Israel will be saved" (Romans 11:26), implying a future national conversion [9]. This future salvation is understood by some, like Charles Hodge, as a "national conversion" where the land itself will mourn, and families will turn to Christ [9].
The concept of Israel's blindness also serves as a warning to Gentile believers against arrogance or conceit (Romans 11:25) [1]. Paul cautions them not to become "wise in your own conceits" regarding Israel's situation, reminding them that their inclusion is due to God's grace, and they too could be cut off if they do not persevere in faith (Romans 11:20-22). This underscores the idea that God's ways are often mysterious and that human understanding of His plans is limited [1].
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.”
- Romans “Romans 11:7 (KJV) — What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded”
- 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”
- 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)”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER XII. 37-43. (part 4): their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them." For it is said to as: If they could not believe, what sin is it in man not to do what he cannot do? and if they sinned in not believing, then they had the power to believe, and did not use it. If, then, they had the power, how says the Gospel, "Therefore they could not believe, because that Isaiah said again, He hath blinded their eyes, and hardened their heart;" so that (which is of grave im”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM LXXIX. (4) (part 3): anything as his own, but to them all things were common.(11) Hence the holy deacons, of whom Stephen was crowned with martyrdom before the Apostles.(12) Hence so many Churches of Judaea, which were in Christ, unto whom Paul was unknown by face,(13) but known for an infamous ferocity, and more known for Christ's most merciful grace. Hence even he, according to the prophecy sent before concerning him, "a wolf ravening, in the morning carrying off, and in the evening dividing morsels;"(14) that is, first as persecutor carr”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 16.17: they shall be totally deprived of the benefit of saving doctrine, and shall perceive in it nothing but an empty sound. In short, he concludes, from what goes before, that since they had not profited by the word of God, the Jews shall be justly punished for their ingratitude; not that the word shall be taken from them, but that they shall be deprived of sound judgment and understanding, and shall be blind amidst the clearest light. Thus God blinds and hardens the reprobate more and more on account of their disobedience. Paul quotes this passa”
- 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”
- 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”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 11:7: What then? - What is the real state of the case before us? Israel - the body of the Jewish people, have not obtained that which they so earnestly desire, i.e. to be continued, as they have been hitherto, the peculiar people of God; but the election hath obtained it - as many of them as have believed in Jesus Christ, and accepted salvation through him: this is the grand scheme of the election by grace; God chooses to make those his peculiar people who believe in his Son, and none other shall enjoy the blessings of his kingdom. Those who would not receive him are blin”