Romans11

Paul asserts that God has not cast away Israel, highlighting a faithful remnant chosen by grace. He explains that Israel's partial blindness and stumbling led to salvation for the Gentiles, intended to provoke Israel to jealousy. Ultimately, this partial blindness is temporary, and "all Israel shall be saved" through God's unchangeable mercy, demonstrating His profound wisdom and sovereignty.

God Has Not Rejected Israel

1
I ask then, did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. ​
2
God didn’t reject his people, which he foreknew. Or don’t you know what the Scripture says about Elijah? How he pleads with God against Israel: ​
3
“Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life.”
4
But how does God answer him? “I have reserved for myself seven thousand men, who have not bowed the knee to Baal.” ​
5
Even so then at this present time also there is a remnant according to the election of grace. ​
6
And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. ​
7
What then? That which Israel seeks for, that he didn’t obtain, but the chosen ones obtained it, and the rest were hardened. ​
8
According as it is written, “God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day.” ​
9
David says, “Let their table be made a snare, and a trap, a stumbling block, and a retribution to them.
10
Let their eyes be darkened, that they may not see. Bow down their back always.”

Israel’s Stumble and Gentile Salvation

11
I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. ​
12
Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? ​
13
For I speak to you who are Gentiles. Since then as I am an emissary to Gentiles, I glorify my ministry; ​
14
if by any means I may provoke to jealousy those who are my flesh, and may save some of them.
15
For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? ​
16
If the first fruit is holy, so is the lump. If the root is holy, so are the branches. ​

The Olive Tree Analogy

17
But 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 root and of the richness of the olive tree; ​
18
don’t boast over the branches. But if you boast, it is not you who support the root, but the root supports you. ​
19
You will say then, “Branches were broken off, that I might be grafted in.”
20
True; by their unbelief they were broken off, and you stand by your faith. Don’t be conceited, but fear; ​
21
for if God didn’t spare the natural branches, neither will he spare you.
22
See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. ​
23
They also, if they don’t continue in their unbelief, will be grafted in, for God is able to graft them in again.
24
For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? ​

The Mystery of Israel’s Restoration

25
For I don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, ​
26
and so all Israel will be saved. Even as it is written, “There will come out of Zion the Deliverer, and he will turn away ungodliness from Jacob. ​
27
This is my covenant to them, when I will take away their sins.”
28
Concerning the Good News, they are enemies for your sake. But concerning the election, they are beloved for the fathers’ sake. ​
29
For the gifts and the calling of God are irrevocable. ​
30
For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
31
even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy.
32
For God has shut up all to disobedience, that he might have mercy on all. ​

Doxology: Praise to God’s Wisdom

33
Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! ​
34
“For who has known the mind of the Lord? Or who has been his counselor?”
35
“Or who has first given to him, and it will be repaid to him again?”
36
For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. ​

Study Notes for Romans 11

Verse 1

Paul addresses the question raised at the close of chapter 10. His own identity as an Israelite of the tribe of Benjamin serves as immediate proof that God has not utterly cast off His people.

Verse 2

God’s foreknowledge refers to His prior, sovereign choice of Israel. Paul references the story of Elijah (1 Kings 19) to show that even in times of national apostasy, God always preserves a faithful remnant.

Verse 4

The seven thousand men represent the remnant chosen by God’s grace, illustrating that the preservation of Israel is dependent solely upon God's faithfulness, not human merit.

Verse 5

The existence of Jewish believers in Paul’s day confirms the pattern established in Elijah’s time: a remnant exists, chosen not based on works of the Law, but purely by God’s electing grace.

Verse 6

This verse is a crucial theological statement asserting that grace and works are mutually exclusive principles for obtaining salvation. If works are involved, the gift ceases to be grace.

Verse 7

The term 'the election' refers to the faithful remnant who obtained righteousness through Christ. 'The rest were blinded' refers to the majority of the nation who rejected the Gospel.

Verse 8

Paul quotes from the Old Testament (Deut. 29:4; Isa. 29:10) to affirm that the spiritual hardening of the majority of Israel was a judicial act of God, fulfilling prophecy.

Verse 11

Paul strongly denies that Israel’s rejection of Christ was intended to be final or result in their complete ruin. Instead, their temporary 'fall' served the divine purpose of extending salvation to the Gentiles.

Verse 12

Paul uses economic language: if Israel’s unbelief brought spiritual riches to the world, their future conversion ('fulness') will bring an even greater blessing and revival.

Verse 13

Paul explicitly addresses the Gentile believers in Rome, reminding them of his specific apostolic mission to them, which indirectly serves the purpose of provoking his own people to jealousy (v. 14).

Verse 15

The 'casting away' (the temporary hardening of Israel) led to the reconciliation of the world. The future 'receiving of them' (restoration) is described hyperbolically as a spiritual 'life from the dead,' suggesting immense blessing.

Verse 16

The 'firstfruit' and 'root' refer to the patriarchs (Abraham, Isaac, Jacob) and God’s original covenant with them. Because the foundation is holy, the future destiny of the nation remains set apart by God.

Verse 17

The cultivated olive tree represents Israel, the people of God. The 'wild olive tree' represents Gentile believers, who have been 'graffed in' to share in the spiritual blessings of the Abrahamic covenant.

Verse 18

Paul warns Gentile believers against spiritual arrogance. They stand not by their own merit, but by participation in the covenant history and promises originally given to Israel (the root).

Verse 20

Israel was broken off because of unbelief; Gentiles stand only by faith. The warning to 'Be not highminded, but fear' emphasizes the conditionality of remaining in the covenant community through ongoing faith.

Verse 22

God's character is demonstrated by both His 'severity' (justice against unbelief) and His 'goodness' (mercy toward faith). The Gentile position is not eternally secure apart from continued submission to God's goodness.

Verse 24

This verse concludes the analogy, arguing that it is far more logical (and 'natural') for God to restore the original, natural branches (Israel) than it was to graft in the wild, unnatural branches (Gentiles).

Verse 25

The 'mystery' is a divine truth newly revealed: the blindness of Israel is only partial and temporary. This hardening will last 'until the fulness of the Gentiles' (the full number of Gentile converts) is achieved.

Verse 26

'All Israel shall be saved' refers to the future corporate, national salvation of the Jewish people, when they turn to Christ at the end of the age, fulfilling the covenant promises cited from Isaiah and Jeremiah.

Verse 28

In relation to the Gospel, the Jewish nation is currently 'enemies' (in opposition), yet 'as touching the election' (God’s ultimate purpose), they remain 'beloved' due to the covenants with the patriarchs ('the fathers').

Verse 29

The covenant promises and divine calling given to Israel are irrevocable. God will not change His mind concerning the ultimate destiny and restoration of the Jewish people.

Verse 32

God has sovereignly orchestrated history, allowing both Jews and Gentiles to experience periods of 'unbelief,' so that He might ultimately demonstrate His universal mercy to all.

Verse 33

Paul concludes his profound argument (Romans 9-11) with an outburst of worship. God’s plan of salvation, incorporating both temporary hardening and ultimate restoration, demonstrates wisdom that is beyond human comprehension.

Verse 36

This powerful statement affirms God as the ultimate source (of him), means (through him), and ultimate purpose or goal (to him) of all existence, creation, and salvation history.

Use ← → arrow keys to navigate
Settings

Reading Style

Typeface

Font Size 19px

Reading Width 45 chars

Options