The Olive Tree

The Apostle Paul likened God’s blessings to Israel and to Gentiles to an olive tree.

Introduction

Paul used the illustration of the Olive Tree inRomans 11 to disclose one of Scripture’s most important doctrines. Understanding what Paul taught by this illustration is critical for the serious student of the Bible. By the olive tree example, Paul revealed God’s sovereign plan for Israel and Gentiles. He revealed Israel’s  place in God’s plan (past, present, and future) and how Gentiles have received a new relationship with God. 

According to God’s prophetic, Old Testament program, which He outlined inPsalm 2, Gentiles were to be blessed through God’s covenant with Abraham (Genesis 12.1-3). Gentile blessing in the Old Testament was, therefore, dependent upon Israel’s obedience to God. After Israel’s rejection of their Messiah (Acts 2.22-24, 3.13-15,7.51-53) and the offered kingdom of God, God commissioned Saul of Tarsus, who became Paul the Apostle. The ascended Lord revealed to Paul a new plan of blessing for Gentiles. This new plan was not based upon Israel’s obedience but as a result of their disobedience. Instead of pouring out His wrath according to the Old Testament prophetic program (cf.Joel 2, which Peter had quoted on the Day of Pentecost, God instead poured out His mercy through the salvation of Paul whom He commissioned as the Apostle to the Gentiles (Romans 11.13) who proclaimed the “gospel of the grace of God” (Acts 20.24). Furthermore, Paul explained that despite Israel’s disobedience, God’s dealings with the nation had not ended. Their disapproval was temporary and God would fulfill all His promises at the proper time.

The Context

Romans 11 concluded Paul’s dissertation on Israel which he began in Romans 9. The three chapters of Romans–9, 10, and 11–interrupt Paul’s main argument in his epistle. One can place chapter 12 next to chapter 8 and not miss a beat. Having said this, these three chapters are critical for a correct understanding of God’s overall plan for Jews and Gentiles. In other words, Romans 9-11 is parenthetical to Paul’s main argument but provides the context for his main argument (Romans 1-8 and 12-16).

Paul began his argument in Romans 9 in the following manner:

¹I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, ²that I have great sorrow and unceasing grief in my heart. ³For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, ⁴who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, ⁵whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.

We notice the following from these verses:

1. Paul was brokenhearted over Israel’s unrelenting attitude of rejection of their Messiah (Gk. λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη). Paul was distraught to the point that if it were possible he would suffer hell to save Israel.¹
2. Paul’s subject was racial Israel.²  He expressed this fact as “his kinsmen according to the flesh” (Gk. ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα). Paul declared that to racial Jews belonged:

• The adoption as sons
• The glory and the covenants
• The giving of the Law, temple service, and the promises

They were the fathers from whom Christ had come according to the flesh. Jesus the Christ was a racial Jew. None of these blessings pertained to Gentiles. God gave them exclusively to Israel. This point is essential to establish, understand, and keep in mind throughout the three chapters. Without this foundation, one cannot understand Paul’s argument or progress further into the text.

The Text: Romans 11

God Preserves a Remnant

¹I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. ²God has not rejected His people whom He foreknew Or do you not know what the Scripture says in the passage about Elijah, how he pleads with God against Israel? ³“Lord, THEY HAVE KILLED YOUR PROPHETS, THEY HAVE TORN DOWN YOUR ALTARS, AND I ALONE AM LEFT, AND THEY ARE SEEKING MY LIFE.” ⁴But what is the divine response to him? “I HAVE KEPT for Myself SEVEN THOUSAND MEN WHO HAVE NOT BOWED THE KNEE TO BAAL.” ⁵In the same way then, there has also come to be at the present time a remnant according to God’s gracious choice. ⁶But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace (Romans 11.1-6).

As noted above, Paul’s subject was national Israel (“His people”). Paul confirmed this fact with his statement that he was an Israelite (a Jew), a descendant of Abraham from the tribe of Benjamin. Paul answered his question of whether God had rejected the Jews with the strongest negative he employed (μὴ γένοιτο). Paul used this super negative twice in this passage to make this point (vv. 1, 11). Despite the nation’s rejection of their Messiah, God had a future plan for national Israel independent and apart from His work of forming the Church, the body of Christ. Thus, Paul emphatically stated, “God has not rejected His people whom He foreknew.” One may ask, “Why did Paul kept hammering the point that his subject was racial Jews, national Israel?” Through the guidance of the Holy Spirit, Paul anticipated the rise of false teachings that would come after him. These teaching are those  that maintain that Paul was not writing about national Israel and that the Church had become the new Israel. Paul made his point so strongly that one has to wrestle out a false interpretation form its plain sense. This is what those do who maintain that God does not have a future plan for national Israel. The greatest theological tragedy in the past 1,900 years is that most of Christendom has rejected Pauline theology and declared exactly the opposite to what Paul wrote: that Israel stands independently from the Church and that God has a future plan for Israel as a national entity.³

Paul reminded his readers of God’s faithfulness to Israel by the example of Elijah. Elijah’s ministry to Israel made him angry, frustrated, and lonely. Depressed at the unfaithfulness of his people, Elijah thought he was the only believer in the entire nation. He faced 450 of Baal’s prophets and 400 prophets of the Asherah alone (1 Kings 18.19). This was tough odds for any contest. But God assured him that 7,000 had not bowed to Baal. Thus, even in this time of great spiritual darkness and decline (Ahab was king and Jezebel his queen) God had preserved a faithful remnant. Paul’s point was that God always has a remnant. In Paul’s day, a remnant of Jews believed Jesus was the promised Messiah (cf. Romans 9.6). This remnant was according to “God’s gracious choice” and was a result of grace rather than works.

⁷What then? What Israel is seeking, it has not obtained, but those who were chosen obtained it, and the rest were hardened; ⁸just as it is written, ”GOD GAVE THEM A SPIRIT OF STUPOR, EYES TO SEE NOT AND EARS TO HEAR NOT, DOWN TO THIS VERY DAY.” ⁹And David says, ”LET THEIR TABLE BECOME A SNARE AND A TRAP, AND A STUMBLING BLOCK AND A RETRIBUTION TO THEM. ¹⁰“LET THEIR EYES BE DARKENED TO SEE NOT, AND BEND THEIR BACKS FOREVER.”

Paul used the above verses to fortify his point. National Israel had not obtained their Messiah because they refused to come to Him as He had revealed Himself. However, individual Jews had obtained their Messiah for they had believed in Him. The majority of the nation became hardened. Paul used the aorist, passive, indicative of πωρόω which means to harden by reason of a callus. Metaphorically, it means to become dull of understanding.

¹¹I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous. ¹²Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be! ¹³But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry, ¹⁴if somehow I might move to jealousy my fellow countrymen and save some of them. ¹⁵For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

Verse 11 is a parallel of verse 1. Here, for the second time, Paul employed his strong idiomatic negative (μὴ γένοιτο) in response to his question. In the latter part of the verse Paul began to explain the result of Israel’s stumbling. The first reason was so salvation might come to Gentiles. What did Paul mean by this statement? With God’s call of Abraham, God created a new race, the Jews. From that time forward He had dealt with them exclusively (with a few exceptions). In this new plan Gentiles were blessed through Israel on the basis of the Abrahamic covenant. This was the Old Testament plan for blessing Gentiles. God had not revealed any other plan in which Gentiles could be blessed apart from the favored nation. What Paul revealed in these verses was that God had now created a newplan in which Gentiles could be blessed apart from national Israel. Thus, Paul wrote, “by their transgression salvation has come to the Gentiles” and “if their transgression is riches for the world and their failure is riches for the Gentiles.”⁴ Notice Paul’s words: transgression (Gk. παράπτωμα) and failure (Gk. ἥττημα) had resulted in riches (Gk. πλοῦτος) for Gentiles. This was not possible under the Old Testament, covenant program.

In the latter part of verse 12, Paul introduced the future hope of Israel. Israel’s stumbling had resulted in Gentiles being blessed through God’s call of the Apostle Paul as “apostle of the Gentiles” (Romans 11.13) But God had not forgotten Israel. He would fulfill his covenant promises to the nation. They would become what God intended them to be (e.g.,Exodus 19.4-6). God is sovereign and His plans can not be overturned. Thus, Paul wrote that if Israel’s transgression (disobedience) had resulted in Gentile blessing, imagine what would happen when they obeyed God (Gk. πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν). Paul’s phrase was, “how much more the fullness of them” and in verse 15, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν, “what will their receiving (Gk. πρόσλημψις) if not life from the dead?” The Greek noun πρόσλημψις is a ἅπαξ λεγόμενον and is related to the verb προσλαμβάνω. Paul’s used this word to mean “accept” or “receive” those who were formerly estranged (cf. Romans 14.1, 3, 15.7; Philemon 1.17).

Paul’s second reason to explain the good that had come from Israel’s stumbling was his hope as “apostle of the Gentiles” (Romans 11.13) that through his ministry he might cause Jews to become jealous of (and hence long for) the blessings Gentiles were receiving in Christ. Paul hoped Israel’s jealousy would lead them to Christ.

Gentiles Grafted into the Olive Tree

¹⁶If the first piece of dough is holy, the lump is also; and if the root is holy, the branches are too. ¹⁷But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you. ¹⁹You will say then, “Branches were broken off so that I might be grafted in.” ²⁰Quite right, they were broken off for their unbelief, but you stand by your faith Do not be conceited, but fear; ²¹for if God did not spare the natural branches, He will not spare you, either (Romans 11.16-21).

Paul began his analogy of the olive tree with an example of a lump of dough. Just as a piece of dough from the lump shares the properties of the whole lump, the branches of a tree share the properties of the root. If a lump of dough is holy, a piece of the lump is holy also. If the root is holy, so too the branches.

Paul’s illustration of the olive tree represented the place of blessing in God’s program. The Jewish nation was under a program governed by covenants. Paul likened Israel to natural branches in a cultivated olive tree (Romans 11.24). The covenants were the “cultivation.” Gentiles, on the other hand, were wild branches. Gentiles had no covenants (Ephesians 2.11-12). God had set Gentiles aside when He called Abraham and chose to deal with Gentiles through Israel.

Due to unbelief (stumbling, transgression) God broke off national Israel (natural branches) from the tree. God then placed Gentiles (wild olive tree branches) into the place of blessing. Gentiles now occupy the place of blessing previously held by Israel.

Notice Paul never mentions the Church, the body of Christ, in his illustration. This place of blessing is for ALL Gentiles, not just the Church. This is an important point to apprehend and requires some reflection. In God’s covenant program, Israel occupied God’s special place of blessing. Were all Jews saved? No, most were not saved. Yet they occupied the position of blessing. In the same way, God has now placed Gentiles into his special place of blessing. Are all Gentiles saved? No, most are not saved.

In the program God revealed to Israel, Gentiles could only be blessed through a relationship or association with Israel. In God’s program of the Church, the body of Christ, both Jews and Gentiles are blessed by believing the gospel of grace (1 Corinthians 15.1-4). Peter’s remarkable statement at the Council of Jerusalem confirmed this fact (cf. Acts 15.7-12). Prior to this time, such a statement would have been impossible in the Jerusalem church before the Council. We note two things:

1. One plan operates at a time. When one begins the other ceases. While natural branches were on the tree, wild branches were not. Wild branches were grafted on only when the natural branches were broken off.
2. Most of those blessed by God in the Old Testament program were Jews. That was thestatus quo for 2,000 years. Since the time of Paul, most who have been blessed by God are Gentiles–the new status quo for the past 2,000 years.

In verse 17, Paul issued a warning to the wild branches (Gentiles):

• Warning to Gentiles: Do not boast against (Gk. κατακαυχάομαι) the natural branches (Israel).
• Question: Why not?
• Answer: Because the wild branches (Gentiles) do not support the root (God, the source of blessing)–the root supports the branches.
• Objection: But they (the natural branches, i.e., Israel) were broken off so that I (the wild branches–Gentiles) might be grafted in.
• Rebuttal: Correct–but remember–the natural branches (Israel) were removed because of unbelief. The wild branches (Gentiles) stand only by faith. Don’t be conceited but fear. If God broke off the natural branches (Israel) do you think He would not remove wild branches (Gentiles)?

²²Behold then the kindness and severity of God; to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; otherwise you also will be cut off. ²³And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again. ²⁴For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree? (Romans 11.22-24)

The kindness of God was grafting wild branches (Gentiles) into the olive tree. The severity was breaking off the natural branches (Israel) from their place of blessing. God’s kindness to Gentiles is based upon response to His kindness (faith). Paul warned that Gentiles, like Israel, only stand by faith.

Both verses 22 and 23 are third class conditional sentences, ”more probable future condition” (ἐὰν plus the verb in the protasis in the subjunctive mood). The “if” is assumed to be probable or true. Thus, Paul assumed Gentiles, in particular the Church, would continue in faith (v. 22), just as he assumed Israel would not continue in unbelief (v. 23) but would be regrafted into the olive tree. Paul had more to write on this matter in the following verses but suffice it to say at this point that He understood and relied upon God’s sovereignty from passages such as Zechariah 12.10, 13.5-6, and Matthew 23.37-39 to make his point.

Paul ended this section with the statement in verse 24: “For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree?” In this statement, “if” is a first class condition (εἰ plus the indicative) and the condition is assumed to be true. Gentiles, likened by Paul as wild olive branches, had been grafted “against nature,” i.e., without covenants, into a cultivated olive tree (the place of blessing). If this was so (and it was), Paul asked the question of how much more likely would it be that non-wild, natural branches would be regrafted into their own tree.

²⁵For I do not want you, brethren, to be uninformed of this mystery–so that you will not be wise in your own estimation–that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; ²⁶and so all Israel will be saved; just as it is written, ”THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” ²⁷“THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.”

As mentioned above, God provided Paul with new revelation (mystery) that Israel’s present condition of unbelief would end. Paul knew the Old Testament promises and the words of the Lord Jesus during His earthly ministry. But he knew more. The ascended Lord had revealed to him a “mystery” or “secret” about Israel’s blindness. Paul revealed “this mystery,” i.e., “this secret” (τὸ μυστήριον τοῦτο) to ward off any inclination by the Church (composed chiefly of Gentiles) to be “wise in your own estimation,” i.e, the temptation to “boast against the branches” (Israel) that had been cut off. This secret was that “a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved.” The partial hardening (πώρωσις ἀπὸ μέρους) was Israel’s present condition of unbelief. It was partial because not every Jew was hardened by unbelief. In other words, the hardening affected national Israel but not individual Jews. Paul also revealed the “mystery” of how long this condition would afflict the nation. It would continue until “the fullness of the Gentiles has come in” (Gk. ἄχρις οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ).

What did Paul mean by the “fullness of the Gentiles?” In light of the context of Paul’s argument, the phrase must refer to the completion of the body of Christ, the Church. God has made no distinction in this age between Jew and Gentile in the body of Christ (Romans 10.12; Colossians 3.11). Yet the Church is composed primarily of Gentiles. Thus, Paul employed the phrase, “fullness of the Gentiles” to refer to the Church which is composed mainly of Gentiles. God alone knows when He will complete His body. Completion of Christ’s body will occur when the last person trusts in Christ by believing Paul’s gospel of grace (1 Corinthians 15.1-4). When the body of Christ (the Church) is complete, God will remove it from the earth.

Once God removes the Church from earth He will restart His covenantal plan with national Israel. Israel’s blindness will began to be lifted. Luke’s account in Acts 13.6-12 of Paul’s confrontation with Elymas, the Jewish the magician illustrated this event. Paul told this false prophet that he would “not see the sun for a time” (μὴ βλέπων τὸν ἥλιον ἄχρι καιροῦ). John revealed that God will use the events described in the book of Revelation to convince the Jews that Jesus is the true Messiah. For example, in the middle of the Tribulation, after 3 ^1/2 of the 7 years have passed, Jesus instructed the Jews to flee to the mountains when they saw the abomination of desolation (Matthew 24.15-16; Daniel 9.27, 12.11). As the Jews see these things unfold their spiritual eyes will began to see (1 Corinthians 1.22). Some will began to recognize that the one they had received (John 5.43) as Messiah is a pretender. At the end of the seven years (the end of Daniel’s 70th week–the Tribulation) every Jew will be saved (as Paul noted in verse 26, “all Israel will be saved”).⁵

When Paul stated that ”all Israel” (πᾶς Ἰσραὴλ) will be saved he meant “all Israel,” i.e. every single Jew. Peter had declared this same message to the nation. Peter’s address at Pentecost was to all Israel: “let all the house of Israel know” (Acts 2.36). He told them they were guilty of killing their Messiah. When they asked him what they must do Peter replied,

“Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit” (Acts 2.38)

The word “each” is ἕκαστος which means “each” or “every.” Every Jew had to repent (cf.Acts 4.10, 13.24). Peter’s message at Pentecost was a repeat of Jesus’ teaching:

³⁷“Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. ³⁸Behold, your house is being left to you desolate! ³⁹For I say to you, from now on you will not see Me until you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’” (Matthew 23.37-38)

In a future day, every single Jew will repent and verbalize (either aloud or in his heart) Jesus’ words. When these words are spoken the prophecy will be fulfilled and Jesus will return as Israel’s Messiah. Thus, “all Israel” will be saved (cf. Isaiah 66.8; Ezekiel 39.25-29).

To demonstrate that God remained faithful and would save all Israel, Paul quoted the prophets:

“THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” ”THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” ²⁸From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God’s choice they are beloved for the sake of the fathers; ²⁹for the gifts and the calling of God are irrevocable. ³⁰For just as you once were disobedient to God, but now have been shown mercy because of their disobedience, ³¹so these also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy. ³²For God has shut up all in disobedience so that He may show mercy to all.

The clear implication of the quotation “remove ungodliness from Jacob” is that the removal will be total–for the entire nation. To men, events often seem out of place and without reason. But not to God. Paul concluded that in the sovereign will of God, He will bring all things to their proper end. No one received greater persecution from his kinsmen than Paul. Yet he concluded, “they are enemies for your sake” but “beloved for the sake of the fathers.” Paul knew God was sovereign. Paul’s statement, “the gifts and the calling of God are irrevocable” is the strongest statement possible to acknowledge God’s sovereignty. Israel was faithless. But God had called her. God is faithful. God keeps His promises.

Paul reminded his Gentiles readers that they too had once been disobedient to God but that God had shown them mercy. This mercy was not because (notice again) of Israel’s obedience but because of their disobedience. As God had shown mercy to Gentiles through Israel’s disobedience, He would show mercy to Israel. He concluded: “God has shut up (Gk. συγκλείω–to entrap completely like fish in a net) all in disobedience so that He might have mercy to all.” We are all sinners (Romans 3.22-23). We all require God’s mercy. No exceptions.

³³Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! ³⁴For WHO HAS KNOWN THE MIND OF THE LORD, OR WHO BECAME HIS COUNSELOR? ³⁵Or WHO HAS FIRST GIVEN TO HIM THAT IT MIGHT BE PAID BACK TO HIM AGAIN? ³⁶For from Him and through Him and to Him are all things To Him be the glory forever. Amen.

Paul concluded his treatise with a paean of praise to God for his wisdom. God inhabits eternity. He is above all. Who can know His thoughts? He is the Alpha and the Omega and all things are by Him and for Him.

Conclusion

In this tremendous  discourse, Paul taught that Gentiles had been brought into a place of blessing and mercy, not through Israel’s obedience as the Old Testament covenantal program had indicated, but through the nation’s disobedience. This blessing was wholly a result of God’s grace. He warned Gentiles not to become arrogant against Israel for the place of blessing they now occupied is held by faith alone. As God had shown Gentiles mercy in grafting them into the olive tree of blessing (by breaking off Israel, the natural branches) He would again show mercy to the Jews and restore Israel to a place of blessing. Israel’s blindness and temporary stumbling was a mystery, a secret: no one before Paul knew of it. The ascended Lord revealed this secret to Paul. Paul communicated the gospel of the grace of God to Gentiles, who are enjoying God’s blessing.

¹Paul’s attitude parallels Moses’ after Israel worshiped the golden calf while Moses was on Mt. Sinai receiving the Law from God. This event occurred shortly after God miraculously had delivered them from Egypt. Moses asked God to forgive their sin but if not to blot him out of his book, i.e. the book of life (Exodus 32.7-12, 30-32).

²The term “Israel” is a technical term used only of the Jewish people. Gentiles nor the Church are not included in the term. See the author’s study on this subject for more information.

³During the period of the Reformation, significant portions of Christendom returned to Paul and regained an accurate knowledge of soteriology. Tragically, the Church has never, since the first century, followed Paul in the other areas of theology. For this reason, great error and confusion exists in the realms of ecclesiology, eschatology, and pneumatology. Abandonment  of Paul’s theology by the Church began even while the great apostle was alive (2 Timothy 1.15, 4.3-4).

⁴Paul assumed the role of Israel in blessing Gentiles as “the apostle of the Gentles.” This is what the great apostle meant by his statement of being “untimely born” in1 Corinthians 15.8. He, representing the nation, became the source of blessing to Gentiles. In the Millennium, Israel will again assume this role (cf. Zechariah 8.23).

⁵The “gospel of the kingdom,” not the “gospel of the grace of God,” (Acts 20.24) i.e., Paul’s gospel (Romans 16.25; 2.16; 2 Timothy 2.8) will be preached after the Church has been removed (cf. Matthew 24.14). John, Jesus, and the Twelve preached the gospel of the kingdom (Matthew 4.23, 9.35). This gospel was a gospel of repentance (Matthew 3.1; 4.17;Mark 1.15). When Peter preached at Pentecost he demanded that the whole house of Israel repent (Acts 2.36-38). Jesus declared to His generation that He would not return until the nation repented (Matthew 23.37-39). We know Israel will repent because Jesus will return (cf. Romans 11.26).

Faith Intercession 

And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him (Hebrews 11.6).

Introduction

The author of Hebrews defined faith:

Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the men of old gained approval (Hebrews 11.1).

The Bible declares no one can please God apart from faith. In the above definition, we learn that faith is the means of perception that apprehends unseen reality. Through such perception, men and women achieved God’s approval. Why is faith so important to God?

What is Faith?

Faith, trust, and believe mean the same thing. In theology, faith means believing God or in other words, believing the Bible. God has given man three means of perception to obtain knowledge of the external world. They are rationalism, empiricism, and faith. Rationalism derives knowledge about the external world through reason. Empiricism gains knowledge about the external world through sensory perception, through taste, touch, sight, smell, and hearing. Faith obtains knowledge about the external word through authority with is beyond personal experience.

Means of Perception
Rationalism	Trusts Reason
Empiricism	Trusts Senses
Faith	Trusts Authority

What is Biblical Faith?

A vast difference exists between these two propositions:

	Statement	Meaning of Statement
1.	I believe in God	Mental Assent
2.	I believe God	Personal Trust

The first proposition is a statement of mental assent. It means one believes in God’s existence. No reliance, trust, or personal engagement with God is present in this statement. It is a non-personal statement about the reality of God’s existence. The second proposition, however, moves far beyond the intellectual assent of God’s existence. It is a statement of personal trust. When one declares that he believes God it means he trusts God. It is personal. It means one believes what God has said. This is Biblical faith. Biblical faith is a personal trust in God and what God has said.

Epistemology or How We Know What We Know

Science deals with knowledge gained through our senses and reason and operates primarily through the scientific method. With the scientific method, one observes the world and formulates a hypothesis or theory. The hypothesis or theory is tested through experimentation. These results are analyzed and interpreted to see if they confirm or deny the theory. New conclusions are drawn and the process begins again. In the scientific method, data are valid if they can be observed and reproduced. If they cannot, they fall outside of the realm of science. Scientific knowledge is extremely valuable. However, valuable as it is, it occupies only a small subset of knowledge. For example, all historical knowledge falls outside of science. No scientist can form a theory and run an experiment to determine if Julius Caesar crossed the Rubicon, what year he crossed the Rubicon, or even if there was a Julius Caesar. All historical knowledge is based upon authority. To possess historical knowledge requires faith for we must trust historical records. Almost all knowledge is non-scientific. I have never been to India but believe India exists. Why? Because I trust atlases, satellites, and persons who have been there. All news from newspapers, television, radio, and the internet is based upon trust. We directly experience almost no news we receive through the media and no experiment can validate it. It is knowledge based on faith. Similarly, all learning begins by faith. A child begins to learn language, for example, with a parent saying “dog.” The child then says, “dog.” He learns because he trusts the parent.

What’s Special About Faith? or Why Does God Require Faith?

Answering this question is complex. It goes to the heart of the problem God had to solve to save the human race. Adam and Eve’s disobedience caused them to die spiritually (immediately) and physically (later). The Hebrew expressed this thought grammatically as an infinitive absolute: “dying you will die” (מוֹת תָּמוּת). Adam’s action plunged the human race into a condition of sin and death (Genesis 2.17; 1 Corinthians 15.22; Ephesians 2.1-3). Tragic as this was, as soon as man sinned, God began His redemptive plan (Genesis 3.15). Because the penalty of sin was death (Genesis 2.17; Romans 6.23; Ephesians 2.1-2) man was incapable of saving himself (a dead man cannot save himself from death). How then could man be saved?

God’s Dilemma

God’s character is composed of His sovereignty, omnipotence, omnipresence, omniscience, veracity, eternal life, righteousness, immutability, justice, and love. God’s justice demanded death for sin. God’s love for man demanded his salvation–life for man. God created man in His own image (וַיִּבְרָא אֱלֹהִים אֶת-הָאָדָם בְּצַלְמוֹ, Genesis 1.27) as a living being (הָאָדָם, לְנֶפֶשׁ חַיָּה). He put His breath of life (נִשְׁמַת חַיִּים) into him (Genesis 2.7). Man was God’s special creation. God loved man and desired man to live. How was this possible?

Man could live only if someone who was not dead satisfied God’s justice and paid the penalty for sin. The penalty of sin required death, i.e., blood, for the life of the flesh is in the blood (Genesis 9.4; Leviticus 17.14; Deuteronomy 12.23; John 6.53-54; Hebrews 9.22). As early as Genesis 3.21, we read of God shedding the blood of an animal to provide animal skins to clothe Adam and Eve. This act symbolized God’s means of covering the effects of man’s  sin. God replaced Adam and Eve’s feeble attempt to hide their sin with fig leaves. For hundreds of years God taught this fundamental truth to mankind and later to the Jews. Sin required a blood sacrifice (Hebrews 9.22) which the Jews practiced in their Levitical sacrifices. All pagan peoples also practiced animal sacrifices. But animal deaths could never pay for sin (Hebrews 10.1). They were but a shadow or a type of a greater reality to come. They were temporary and imperfect. What man needed was another “Adam,” a sinless man, to pay his penalty of sin (1 Corinthians 15.22, 45).

This “new” Adam, was, of course, the Lord Jesus Christ Himself (1 Corinthians 15.45). As God, He stepped out eternity, became a man, and died to pay man’s sin. Theologians call His work, redemption, reconciliation, justification, atonement, propitiation, redemption, etc. Each of these theological terms examines an aspect of Christ’s salvific work. The proof that Christ’s death was effective in paying for man’s sin was His resurrection.

Faith Throughout History

Faith has always been required as the means of salvation. In Romans 1.7, Paul, quoting Habakkuk the prophet (Habakkuk 2.4), wrote,

For in it the righteousness of God is revealed from faith to faith; as it is written, “BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.”

Hebrews 11 is an account of those who lived victorious lives, conquering the world and death, by faith.

Paul and Faith

With Paul, we discover a new teaching about faith. Paul began his great doctrinal work of Romans with the following introduction:

¹Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God, ²which He promised beforehand through His prophets in the holy Scriptures, ³concerning His Son, who was born of a descendant of David according to the flesh, ⁴who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord, ⁵through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name’s sake, ⁶among whom you also are the called of Jesus Christ;

With this preface, Paul identified himself as God’s chosen apostle and defined his mission: to proclaim the gospel–that Christ died for us and rose from the dead–and to bring about “the obedience of faith” among the Gentiles. Prior to Paul, God’s attention had been on Jew only (with a few exceptions). The ascended Lord commissioned Paul, however, as “the apostle of the Gentiles” (Romans 11.13). This was a vast change of God’s program–something that had not occurred since God called Abraham, 2,000 years before. What did Paul mean by the phrase “obedience of faith” (εἰς ὑπακοὴν πίστεως)? The phrase is a genitive of apposition. It means “obedience, which is faith,” or “obedience, namely, faith.”

Faith had always been required for salvation. However, faith before Paul included works.¹ As an example, consider the Mosaic Law’s requirement for one who had sinned (Leviticus 1). The Law required the sinner to bring a sacrifice to the priest. If a person reasoned, “I believe God will cover my sin but I’m not going to bring an animal” he would not be forgiven because he had disobeyed God, i.e., he had refused to believe God regarding the necessity of the animal sacrifice. A man who brought a sacrifice for sin obeyed God and exercised faith. Faith responds to God by believing what He had said. So under the Mosaic Law faith and works were required (a man’s faith was expressed by his works). God pounded this into the Jews thinking for hundreds of years. This is why Paul had such a difficult time with Jewish believers with his doctrine of salvation by faith alone. Believing Jews were adamant that Paul’s converts could not be saved without work. This is why they insisted that believing Gentiles had to be circumcised and keep the Mosaic Law to be saved (Act 15.1, 5). Paul said no to this. His doctrine became such a source of contention that it precipitated the necessity to resolve the matter. Thus, they gathered for the Council of Jerusalem, c. 49-51 A.D.

The gospel Paul had received came directly from the ascended Lord, not from the Twelve or anyone else (Galatians 1.1, 11-12). Because of this, Paul stood like a bulldog and would not give an inch. Paul’s gospel, that Christ had died for our sins and rose from the dead (1 Corinthians 15.1-4), required no works or Law keeping. It was faith alone or faith + ∅. Paul declared that anyone who believed his gospel became a member of the body of Christ, the Church, (1 Corinthians 12.13; Ephesians 1.22-23; Colossians 1.18) and was set free from the Law and works (Romans 6.14, Galatians 5.18; Ephesians 2.15). Thus, the “obedience of faith” (genitive of apposition) meant that obedience now was faith alone. In other words, according to Paul’s theology (the revelation he had received directly from the glorified Lord), one could not obey God unless one one adhered to faith + ∅. This is why Paul wrote the following to the Galatians:

¹I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; ⁷which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. ⁸But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! ⁹As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed! (Galatians 1.6-9).

Note that Paul wrote this after the Council of Jerusalem. In the council, Peter had declared,

¹⁰Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? ¹¹But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are” (Acts 15.10-11).

Paul could not have written such strong words until after the matter of Paul’s gospel of faith + ∅ had been settled at the Council. After much dissent, Peter finally spoke up and  made the astonishing declaration that Jews were now to be saved as Gentiles. From the Scriptural record we learn that few Gentiles were being saved under the ministry of Peter and the Eleven. Such who were, were commanded to be circumcised and keep the Mosaic Law. In other words, they had to live like Jews. That is why the believing Jews at the Council had been adamant. In all fairness to them, they were right. No one had told them differently. We find no record of God telling the Jews that they no longer had to keep the Mosaic Law.

But the risen Lord had revealed to Paul, not Peter or the Eleven, that those who believed Paul’s gospel were not under the Law. Paul’s gospel was completely different. Paul’s doctrine was a person was saved by faith alone and that the believer in his gospel was not under the Mosaic Law in any form or fashion. To the Jew, this was almost incomprehensible. They had been under the authority of the Mosaic Law for 1500 years. Jesus Himself ministered under the Law. But Peter, under the direction of the Holy Spirit recognized Paul was right. He recognized that Paul’s gospel had superseded the “gospel of the kingdom” even though he found these new truths difficult to comprehend even at the end of his life (2 Peter 3.14-16). ²

Life is a Gift

God is the source of all life He alone gives it. It is a gift. We cannot earn it and we clearly do not deserve it. God owes man nothing (Romans 4.2, 4-5).

God is sovereign. He makes the rules. We either come His way or not at all (Matthew 7.13-14; John 14.6). If God declared one could be saved by doing 10 jumping jacks, a person who trusted God would do 10 jumping jacks. God has changed the requirements for salvation over time but the means of salvation has remained the same: faith.

At this present time we are under the administration of Paul’s gospel (1 Corinthians 15.1-4). Salvation is obtained by faith + ∅. Paul wrote:

²³for all have sinned and fall short of the glory of God, ²⁴being justified as a gift by His grace through the redemption which is in Christ Jesus (Romans 3.23-24).

⁴ Now to the one who works, his wage is not credited as a favor, but as what is due. ⁵But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness (Romans 4.4-5).

¹⁵But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many. ¹⁶ The gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the free gift arose from many transgressions resulting in justification. ¹⁷For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ (Romans 5.15-17).

For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord (Romans 6.23).

⁸For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; ⁹ not as a result of works, so that no one may boast (Ephesians 2.8-9).

These passages are so easy a child can understand them. They are crystal clear in their meaning. Salvation is a gift given by God simply by trusting Him: that He died for our sins and rose from the dead. If one trusts God about the work Christ did on the cross for him and rose from the dead a person is save. Period. It is that simple.

¹The exception is, of course, Abraham. Abraham was saved without works, that is, by faith alone. This is why Paul chose him as an example of his doctrine of faith (Romans 4.1-5).

²God prepared Peter for this critical moment long ago (12-16 years earlier). God, in His sovereignty, foresaw this crisis Paul would face. For that reason He had orchestrated Peter to visit the Gentile Cornelius. Peter obey God and traveled to the house of Cornelius– dragging his feet the entire way. While Peter was just getting warmed up in his message, the Holy Spirit came upon Cornelius and the others with him. Peter and his six Jewish friends were amazed. It wasn’t supposed to happen this way! These Gentiles had received the Holy Spirit without out baptism, works, Law-keeping, circumcision, etc. (Acts 10.44-48). It was a faith + ∅ event. Peter remembered this (just at the right moment) and it caused him to side with Paul.