Gordon Clark’s commentary on Romans: What did Clark think about the future of Ethnic Israel?

The Future of Israel (11:1-36) by Gordon H. Clark

The following excerpt is taken from Carl Henry’s Commentary:
Biblical Expositor: The living theme of the Great Book. Volume 3: Matthew to Revelation, A. J. Holman Company, 1960.

This volume is written by a number of authors, including Gordon H. Clark who wrote the commentary on Romans.

Summary:

Romans 11 teach that God gave the Jews a spirit of slumber and caused them to stumble in order to bring salvation to the Gentiles. But God has not forsaken the Jews. Once the complete number of elect Gentiles have come to faith, the partial hardening will be lifted and all ethnic Jews (or at least the vast majority) will come to believe in Christ.

Romans, by Gordon H. Clark.

The Future of Israel (11:1-36)

Hath God then cast away His people forever? Not at all. First, His people, in the sense of those individuals whom He foreknew, God has not cast away. This does not mean all the Jews. For as it was in the time of Elijah, so now the elect are a remnant. Election is of grace, not of works, so that while the remnant obtained grace, the rest were blinded. God gave them the spirit of slumber and caused them to stumble in order to bring salvation to the Gentiles.

Of course, no one would suppose that God would cast away the remnant elected by grace. But there is also another sense in which God will not cast off His people. The Jews as a race still figure in God’s plan and they will have a glorious future. [Emphasis mine] For if the impoverishment of the Jews in the first century enriched the Gentiles, the return of the Jews in the future will produce much greater blessing. It will be like life from the dead.

The history of the Church can be illustrated by an olive tree. Some of its original natural branches were broken off so that branches from a wild olive tree could be grafted in. This, of course, is no compliment or ground of boasting for the Gentiles. And if God did not spare the natural branches because of their unbelief, the Gentiles should take heed lest God spare not them also. Furthermore, if God has grafted in wild branches, is it not all the more certain that He will graft back the natural branches at some future date?

The blindness of the Jews is to continue until the “fulness [sic] of the Gentiles” be come in. This fulness may indicate a time when the great majority of Gentiles then living shall have been converted. Virtually the whole world will be Christian. Such an interpretation makes a proper contrast with “all Israel” in the next verse. Or “the fulness of the Gentiles” might possibly refer to a time when all the Gentiles whom God has chosen for salvation, even though not a majority, have been saved and God will save no more of them. At any rate, when this fulness occur, then the great majority of the Jews shall be saved also. This ultimate conversion of the Jews was prophesied in the Old Testament. [Emphasis mine]

“O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments and his ways past finding out! . . . For of him, and through him, and to him are all things: to whom be glory forever. Amen” (11:22, 36)

Supersessationist Church Fathers who taught that National Israel would turn back to Christ

All recorded writings of leaders of the early church (in the first three centuries) believed in a futurist, post-tribulation, premillennial view of the the last days. Those who rejected this view and claim that Israel was rejected by God, and that the promises were transferred to the church only rose in popularity after the third century. Even then, they unanimously held to the idea that Israel as a nation would turn to Christ before the second coming of Christ. Some even going so far as to state that the repentance of Jerusalem would be the trigger that ushers in the second coming of Christ. This view was even held by those who rejected the idea of an Earthly millennium. It is a wonder then, that many Amillennialists today reject that the scripture require Israel to turn back to Christ as a nation. Here are some of these writers who were supersessationists, yet taught that Israel would turn to God:

Justin Martyr was the first to regard the church as Israel. This was followed by Origen, and even Augustine. Yet even with a framework of replacement theology, it was still believed that Israel would eventually turn back to Christ before the second coming of Christ—mostly as a result of their understanding of Rom 11 and other Old Testament passages. Justin Martyr taught from Zech 14 that God would gather Israel back to Himself. Even Augustine, who was largely responsible for the popularity of Amillennialism today, held to a supersessationist understanding. Nevertheless, he taught the same concerning Israel’s repentance.

Augustine wrote,
“It is a familiar theme in the conversation and heart of the faithful, that in the last days before the judgment the Jews shall believe in the true Christ, that is, our Christ, by means of this great and admirable prophet Elias who shall expound the law to them. . . . When, therefore, he is come, he shall give a spiritual explanation of the law which the Jews at present understand carnally, and shall thus “turn the heart of the father to the son,” that is, the heart of the fathers to the children.”

Other similar writers who also saw that Israel would eventually come back to the faith, include: “Tertullian, Origen, Hillary, Ambrose, Chrysostom, Jerome, Cyril of Alexandria, Prosper of Aquitaince, Cassiodorus, Preniasius, Gregory the Great, Isidore, Venerable Bede, Anselm, Peter Danian, and St. Bernard.” Salvation of the Jews was seen by the early church fathers as an eschatological event that will climax in a spectacular sudden conversion of the Jerusalem followed immediately by the second coming of Christ.
A recognition of National Israel’s return to the faith was unanimously taught by all who wrote on the subject such that it could be considered part of orthodox Christian doctrine.

Parallel themes running through Romans 9 and 11

Romans 9-11 stand out as a distinct theological unit developed from Romans 8’s emphasis on eschatology and the people of God

Compare Romans 9 with Romans 11 and their contrasted-themes.

Parallel themes running through Romans 9 and 11

Rom 9:

1) Pharaoh’s hardening (9:17),

2) was initiated by God (9:16-17),

3) and is part of God’s plan (9:11; 23).

4) Paul explains that on account of Pharaoh’s stumbling, salvation has, by extension, become available to vessels of mercy – not only the Jews, but also Gentiles. (9:23-24).

5) The reason given for the hardening of Pharaoh and vessels of wrath is “mercy” (9:18; 23) in order that

6) he could make known the riches of His glory (9:23a)

Compare this with Romans 11

Rom 11

1) The partial hardening (11:25) of Israel (11:7), results in Israel disobedience (11:30-32) and unbelief (11:20),

2) is initiated by God (11:7-10),

3) and this is part of God’s plan (11:28).

4) Paul explains that on account of Israel’s stumbling, salvation has been extended to the nations (11:1), so that all Israel will be saved (11:25b-26a).

5) The reason given for the hardening of Israel is “mercy” (11:32).

6) For this reason, Paul glorifies God for his wisdom and unsearchable ways (11:33-36). To God be glory forever (11:36)

The wisdom of God in the divine election of individuals and nations in the eschatological schema, climaxes with Paul breaking out in doxology at the end of Rom 11. However, Paul’s argument does not end abruptly with Rom 11. The theological theme of Jew and Gentiles continues throughout the entire book where “every one of the rhetorical questions asked in Romans 1-11 serves to mark a transition in the argument, and each one concerns the problem of Jews and the law. But that is for another day. For now, be like Paul, marvel at the magnificent wisdom of God and glorify Him:

 

Rom 11: 33-36 (ESV)

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!

“For who has known the mind of the Lord,
or who has been his counselor?”
“Or who has given a gift to him
that he might be repaid?”

For from him and through him and to him are all things. To him be glory forever. Amen.

 

Roman 11: The hardening of Israel and the salvation of the Gentiles during the “Now and the Not-yet”.

Romans 11 speak of the partial hardening (Rom 11:25) that is to come upon Israel until the full number of elect Gentiles have come to faith. This partial hardening occurs during the “already and the not-yet” in Kingdom theology– the period between Christ’s first coming and his second coming. In light of Rom 11, we understand that this corresponds with the period given by God for the “salvation of the nations” with the inauguration of the New Covenant. Between the two Christological events (Christ’s first and second coming), the New Covenant provides the framework for ushering in the full number of elect Gentiles – Gentile believers who are grafted into the olive tree (Rom 11:17). This is the window of time in God’s eschatological calendar, given for the complete salvation of the elect from among the nations/Gentiles (ἔθνος). When this window closes, the partial hardening on Israel is lifted (Rom 11:24-26, c.f. Luke 21:24), and Israel, moved by jealousy (Rom 11:14), returns to faith, just prior to the 2nd coming of Christ and the establishment of His earthly kingdom. In this way, “all Israel will be saved” (Rom 11:26) as promised by Isaiah and the prophets (Rom 9:4; c.f. Isa. 59:20- 21; Ps. 14:7; 53:6).

Rom 9 (Hardening of the Nations) vs. Rom 11 (Hardening of Israel): The purpose — God’s glory

Rom 11:
1) The partial hardening (Rom 11:25) of Israel (Rom 11:7), that results in Israel disobedience (Rom 11:30-32) and unbelief (11:20),

2) is initiated by God (Rom 11:7-10),

3) and this is part of God’s plan (Rom 11:28).

4) Paul explains that on account of Israel’s stumbling, salvation has been extended to the nations (Rom 11:1), so that all Israel will be saved (Rom 11:25b-26a).

5) The reason given for the hardening of Israel is “mercy” (Rom 11:32).

6) For this reason, Paul glorifies God for his wisdom and unsearchable ways (Rom 11:33-36). To him (i.e. God) be glory forever (Rom 11:36)

Compare this with Paul’s writing in Chapter 9 of Romans.

Rom 9:
1) Pharaoh’s hardening (Rom 9:17),

2) was initiated by God (Rom 9:16-17),

3) and is part of God’s plan (Rom 9:11; 23).

4) Paul explains that on account of Pharaoh’s stumbling, salvation has been, by extension, become available to vessels of mercy – not only the Jews, but also Gentiles. (Rom 9:23-24).

5) The reason given for the hardening of Pharaoh and vessels of wrath is “mercy” (Rom 9:18; 23) in order that

6) he could make known the riches of His glory (Rom 9:23a)