Grafted in: why Christians are thinking about a Jewish biblical theology

Biblical Theology Bulletin, Winter, 2000 by Anna Brawley

In verse 18 Paul begins to stress this equality. He warns the Gentile Christians not to boast of the fact that branches were cut off that they might be grafted in. For, he says, "it is not you that support the root, but the root that supports you (v 18)." What, then, is this root? Is the root creation, as above in verse 16, the other nations from which Israel was separated? Is it the rich tradition that is narrated through-out the Old Testament? Or is it a much richer root, even, than that--perhaps salvation? Any of these meanings might fit in with the logic of Paul's argument. In any case, whatever the referent for the image, Paul makes it clear that Gentile Christians and Jews are partners in it.

Verse 19 is the conjectured argument of the Gentile Christians in Rome against what Paul had just said. Nonetheless, in verses 20-24, Paul sticks to his purpose: neither Gentile Christians nor Jews are more favored by God, but both share equally in God's gift. Paul stresses the importance of faith in verse 20. He says that it is only because of their faith that the Gentile Christians have been grafted in, and that God cut off only those Jews who were unbelieving. He admonishes the believers to "stand in awe (v 20)" instead of becoming proud of their inclusion in the sharing the rich root.

Paul next reminds those to whom he was writing of God's justice in judgment. Whereas Paul remarked above in verse 11 that the Jews had not "stumbled so as to fall," here in verse 22 he admits that some have fallen; and it is toward those that God's judgment has been severe. However, for those who did not stumble, but believed, God's judgment has been merciful. Nevertheless, Paul warns that they may still be cut off it they do not persevere in believing. Even further, Paul asserts that, for those who have already been cut off because of their unbelief, if they repent and believe, then "God has the power to graft them in again (v 23)." He continues with the olive tree metaphor in verse 24: If God was able to graft in a wild olive branch to a cultivated tree, how much easier would it be for GOd to graft back in that branch that was originally part of the tree? In other words, God has accepted Gentile Christians in the plan for salvation, and as for Jews, to whom it was originally offered, it is a much more natural endeavor to accept them once they believe.

What fruit can we harvest then from Paul's olive tree, with its natural branches next to branches grafted in, sharing together in the nourishment provided by the rich root? Does Paul's metaphor have anything substantive to tell us in our quest for understanding between Christians and Jews at this time so remote from Paul's? Yes, it does; most emphatically, it does.

As stated above, the metaphor represents events which occurred in sequence, in created time and space. As that was a time past for Paul, it is a time past for the present: hence, the conclusions still hold true. Jews are the branches of the original cultivated olive tree, feasting on that rich root provided by the One who brings bread from the earth and creates the fruit of the vine. Christians are the wild olive branches, who were grafted in to share in that rich root provided by the One who sows the seed and prunes the branches of the vine. Christians and Jews share their rich heritage, not only in scripture, but by gathering to worship the same GOd. As Paul says, "the same Lord is Lord of all (10:12)."