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.

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God Has Not Rejected Israel

¶ I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.

Even so then at this present time also there is a remnant according to the election of grace.

And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.

And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

Let their eyes be darkened, that they may not see, and bow down their back alway.

Israel’s Stumble and Gentile Salvation

I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.

Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

If by any means I may provoke to emulation them which are my flesh, and might save some of them.

For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?

For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.

The Olive Tree Analogy

And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

Thou wilt say then, The branches were broken off, that I might be graffed in.

Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

For if God spared not the natural branches, take heed lest he also spare not thee.

Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?

The Mystery of Israel’s Restoration

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

For this is my covenant unto them, when I shall take away their sins.

As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.

For the gifts and calling of God are without repentance.

For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

Even so have these also now not believed, that through your mercy they also may obtain mercy.

For God hath concluded them all in unbelief, that he might have mercy upon all.

Doxology: Praise to God’s Wisdom

¶ 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 who hath known the mind of the Lord? or who hath been his counsellor?

Or who hath first given to him, and it shall be recompensed unto him again?

For of him, and through him, and to him, are all things: to whom be 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.

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Romans11

God Has Not Rejected Israel

Israel’s Stumble and Gentile Salvation

The Olive Tree Analogy

The Mystery of Israel’s Restoration

Doxology: Praise to God’s Wisdom

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