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The "fall" of Israel is likened to the "offence" of Adam, the word paraptoma being
translated "offence" in Rom. 5: 15, 16, 18 and 20. The word literally means "to fall
aside". Israel follow very much in the steps of Adam. Both fail of their high purpose,
and are set aside; and both will realize their destiny only when "in Christ". Just as in
Rom. 5: 20 the abounding "offence" was overruled by God unto much more abounding
grace, so in Rom. 11: 12, 15, we discover something of the same argument--an
argument which, approached from the wrong angle, has been resolutely set aside in
Rom. 3: 7, for no amount of overruling grace can minimize the positive wickedness of
individual sin, however much good may result by the intervention of grace.
In Deut. 27:, 28: Moses gives the people the solemn words that were to be
pronounced from Mount Gerizim and Mount Ebal. Among the blessings we find, in
verse 13:
"And the Lord shall make thee the head, and not the tail, and thou shalt be above only,
and thou shalt not be beneath" (Deut. 28: 13).
This high position Israel forfeited because of unbelief, but a day is coming when the
Redeemer shall come to Zion (Isa. 59: 20), and Israel shall be restored, and enter into
their high glory:
"The nation and kingdom that will not serve thee shall perish, yea, those nations shall
be utterly wasted" (Isa. 60: 12).
"But ye shall be named the Priests of the Lord, men shall call you the Ministers of our
God: ye shall eat the riches of the Gentiles" (Isa. 61: 6).
With this high destiny in mind, coupled with Israel's terrible fall, the Apostle uses the
word "diminish". The primary meaning of hettaomai is to be overcome as in battle or in
a law-suit (II Pet. 2: 19, 20), and so to be inferior (II Cor. 12: 13). Israel, by their
unbelief and failure to repent, were losing their high prerogatives, set out so fully in
Rom. 9: 4, 5. This high position, now in danger of being forfeited, was not, of course,
given to them on account of any intrinsic worth in themselves, but rather because of their
place in the scheme of blessing. And so, when they fail, the Apostle speaks of them as
being "cast away"--as the blind man is said to have cast away his garment that
apparently encumbered him, or as the ship that was wrecked was "a loss"
(Acts 27: 22). Israel had made shipwreck of their calling; they had fallen aside; they
were becoming inferior; they were "a loss". And so through all the terms used by the
Apostle to explain their condition.
This failure of Israel has been overruled by God to the blessing of the Gentiles, and
has resulted in their "reconciliation", and their "riches". These "riches" find an
exposition in the Epistle to the Romans itself, as well as in the other epistles of the
period:
"Riches of goodness" which, though despised, would have led to repentance (Rom. 2: 4).
"Riches of His glory", lavished upon those vessels of mercy which the Lord had afore
prepared unto glory, not of the Jews only, but also of the Gentiles (Rom. 9: 23).