Romans 11:28

KJV

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

KJV (with Strong's)

As concerning {G2596}{G3303} the gospel {G2098}, they are enemies {G2190} for your sakes {G1223}{G5209}: but {G1161} as touching {G2596} the election {G1589}, they are beloved {G27} for {G1223} the fathers {G3962}' sakes {G1223}.

Complete Jewish Bible

With respect to the Good News they are hated for your sake. But with respect to being chosen they are loved for the Patriarchs’ sake,

Berean Standard Bible

Regarding the gospel, they are enemies on your account; but regarding election, they are loved on account of the patriarchs.

American Standard Version

As touching the gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers’ sake.

Commentary

### SUMMARY
Romans 11:28 encapsulates a profound paradox concerning the nation of Israel within God's redemptive plan. Paul reveals that, in their present state of unbelief regarding the gospel, Israel functions as "enemies" of God for the sake of the Gentiles, allowing salvation to extend globally. Yet, simultaneously, by virtue of God's unchanging election and covenant promises made to their forefathers, they remain eternally "beloved" by God, signifying their enduring place in His sovereign purposes and future restoration.

### CONTEXT
* **Literary Context:** Romans 11:28 stands as a pivotal summary statement within Paul's extended theological argument in [Romans chapters 9-11](/romans/9 "Romans 9-11 - Israel's Place in God's Plan"), where he passionately grapples with the question of Israel's present rejection of Jesus as Messiah and its implications for God's faithfulness to His covenant promises. Having established in [Romans 9](/romans/9 "Romans 9 - God's Sovereign Choice") that God's election is sovereign and not based on human merit, and in [Romans 10](/romans/10 "Romans 10 - Israel's Unbelief and Righteousness by Faith") that Israel's unbelief stems from a failure to submit to God's righteousness, Paul shifts in [Romans 11](/romans/11 "Romans 11 - The Remnant, the Gentiles, and Israel's Restoration") to explain that Israel's stumble was not a total or final rejection. Instead, it was a partial and temporary hardening, strategically orchestrated by God to facilitate the ingrafting of Gentiles into the olive tree of salvation (cf. [Romans 11:11-24](/romans/11-11-24 "Romans 11:11-24 - The Olive Tree Analogy")). This verse, therefore, succinctly articulates the seemingly contradictory yet divinely purposeful dual status of Israel: currently alienated for the sake of Gentile inclusion, yet perpetually cherished due to God's irrevocable election. It sets the stage for Paul's ultimate declaration of Israel's future, full restoration in [Romans 11:25-27](/romans/11-25-27 "Romans 11:25-27 - The Fullness of the Gentiles and Israel's Salvation").
* **Historical & Cultural Context:** The early Christian church was predominantly Jewish at its inception but rapidly expanded to include a significant number of Gentiles, particularly through Paul's missionary efforts. This led to considerable tension and theological questions regarding the relationship between Jewish believers, Gentile believers, and the Jewish people who had not accepted Christ. The cultural background includes the deeply ingrained Jewish identity as God's chosen people, heirs of the Abrahamic, Mosaic, and Davidic covenants. For many Jews, the concept of a crucified Messiah was a stumbling block, and their national expectation was for a conquering king. Paul, a Pharisee by training, understood this tension acutely. The "fathers" referenced in the verse ([Romans 11:28](/romans/11-28 "Romans 11:28 - Israel's Dual Status")) refer to the patriarchs—Abraham, Isaac, and Jacob—to whom God made unconditional promises of land, descendants, and blessing to the nations through them (cf. [Genesis 12:1-3](/genesis/12-1-3 "Genesis 12:1-3 - The Abrahamic Covenant")). The Roman church, to whom Paul writes, was a mixed congregation of Jewish and Gentile believers, making this explanation of Israel's status crucial for fostering unity and understanding, and preventing Gentile arrogance (cf. [Romans 11:18](/romans/11-18 "Romans 11:18 - Do Not Boast Against the Branches")).
* **Key Themes:** Romans 11:28 powerfully contributes to several overarching themes within Romans and broader Pauline theology. Firstly, it highlights the **Divine Paradox and Sovereignty** of God, demonstrating His ability to orchestrate human choices and historical events—even Israel's unbelief—to achieve His ultimate redemptive purposes, specifically the inclusion of the Gentiles. This showcases God's profound wisdom and control, where a present "enmity" serves a future "beloved" outcome. Secondly, the verse underscores **God's Unfailing Faithfulness** to His covenant promises. Despite Israel's current disobedience and rejection of the gospel, God's election of them, rooted in His promises to the patriarchs, remains irrevocable. The phrase "beloved for the fathers' sakes" emphasizes that God's choice is based on His unchanging character and word, not on human merit or performance. This theme is further reinforced in [Romans 11:29](/romans/11-29 "Romans 11:29 - God's Irrevocable Gifts and Call"). Lastly, it affirms **Israel's Enduring Election and Future Restoration**. This verse serves as a crucial theological anchor, assuring that Israel, as a nation, retains a special place in God's heart and plan, irrespective of their current spiritual state. Their election is an act of God's sovereign grace, guaranteeing their future salvation and ultimate restoration, as prophesied in [Romans 11:26](/romans/11-26 "Romans 11:26 - All Israel Will Be Saved").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **enemies (Greek, _echthrós'_):** From a primary root meaning "to hate," this term describes someone hateful (passively, odious) or actively hostile. In this context, it signifies Israel's functional opposition to the gospel, which, from God's perspective, makes them adversaries to His immediate redemptive program for the Gentiles. It does not imply a personal hatred from God towards them, but rather a state of alienation or opposition due to their rejection of Christ.
* **election (Greek, _eklogḗ'_):** Derived from a verb meaning "to choose out," this noun refers to (divine) selection, either abstractly or concretely. Here, it denotes God's sovereign, unmerited choice of Israel as His peculiar people, a choice made prior to their existence and independent of their works. This "election" is the basis for their enduring status as "beloved," highlighting God's initiative and grace in establishing His covenant relationship with them.
* **beloved (Greek, _agapētós'_):** From the verb _agapaō_ (to love), this adjective means "dearly, well beloved." It signifies a deep, unconditional, and covenantal love. In this verse, it emphasizes God's enduring affection and faithfulness towards Israel, rooted in His promises to their forefathers, despite their current spiritual condition. This love is not contingent on their present obedience but on God's unchanging character and His prior choice.

#### Verse Breakdown
* **"As concerning the gospel, [they are] enemies for your sakes:"** This clause presents the first aspect of Israel's paradoxical status. "As concerning the gospel" (κατὰ μὲν τὸ εὐαγγέλιον) indicates their relationship to the message of salvation through Christ. Their rejection of this gospel has placed them in a position of functional "enmity" or opposition. This "enmity" is not a state of being hated by God, but rather a consequence of their unbelief, which has, paradoxically, served the purpose of the Gentiles' salvation ("for your sakes," δι’ ὑμᾶς). Their stumble has become the occasion for the gospel to spread to non-Jews.
* **"but as touching the election, [they are] beloved for the fathers' sakes."** This second clause introduces the contrasting, yet co-existing, reality. "But" (δὲ) signals the antithesis. "As touching the election" (κατὰ δὲ τὴν ἐκλογήν) refers to God's sovereign, prior, and irrevocable choice of Israel as His covenant people. In this regard, they remain "beloved" (ἀγαπητοί), objects of God's deep, covenantal affection. This enduring love is "for the fathers' sakes" (διὰ τοὺς πατέρας), meaning it is rooted in God's faithfulness to the unconditional promises He made to Abraham, Isaac, and Jacob. Their election and God's love for them are not based on their current spiritual state but on His unchanging character and covenant.

#### Literary Devices
Romans 11:28 is masterfully crafted, employing several literary devices to convey its profound theological truth. The most prominent is **Paradox**, where two seemingly contradictory statements are presented as simultaneously true: Israel is both "enemies" and "beloved." This paradox highlights the mystery of God's ways and His ability to work through human choices to achieve His ultimate purposes. Closely related is **Antithesis**, the direct opposition of ideas or words. Paul contrasts "the gospel" with "the election," and "enemies" with "beloved," to illuminate the dual nature of Israel's relationship with God—one based on their present response to the gospel, the other on God's eternal, unchangeable choice. The phrase "for your sakes" versus "for the fathers' sakes" also creates a subtle **Juxtaposition**, emphasizing the two distinct reasons for their current functional status and their enduring covenantal status. The verse's concise formulation also lends it an **Aphoristic** quality, making it a memorable and impactful summary of a complex theological argument.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 11:28 stands as a profound testament to the multifaceted nature of God's redemptive plan and His unwavering character. It underscores the tension between human responsibility (Israel's rejection of the gospel) and divine sovereignty (God's election and use of their rejection for Gentile salvation). The verse affirms that God's faithfulness is not contingent on human performance; His covenant promises, once made, are irrevocable. This demonstrates a deep mystery in God's dealings with humanity, where even apparent setbacks are woven into a larger tapestry of His sovereign will, ultimately designed to bring glory to Himself and salvation to a multitude from every nation. It also highlights the enduring significance of Israel in God's eschatological program, ensuring their future restoration is not merely a possibility but a certainty rooted in divine election.

* [Deuteronomy 7:6-8](/deuteronomy/7-6-8 "Deuteronomy 7:6-8 - God's Choice of Israel")
* [Romans 9:6](/romans/9-6 "Romans 9:6 - God's Word Has Not Failed")
* [Romans 11:29](/romans/11-29 "God's Irrevocable Gifts and Call")

### REFLECTION AND APPLICATION
Romans 11:28 offers profound insights that call believers to humility, trust, and a broader perspective on God's redemptive work. For Gentile believers, it serves as a powerful reminder that their salvation is deeply intertwined with God's dealings with Israel, and that they should never boast against God's original chosen people. Instead, it cultivates a spirit of gratitude for God's mercy and a recognition that their place in the olive tree is by grace alone. For all believers, the verse powerfully testifies to God's unwavering faithfulness to His promises, even when human actions seem to contradict them. If God remains true to His covenant with Israel despite their unbelief, then we can rest assured that He will also be faithful to every promise He has made to us. This truth provides immense comfort and assurance in times of doubt or difficulty. Furthermore, it encourages us to pray fervently for the salvation of all people, including the Jewish people, recognizing that God's plan for them is not yet complete and that their ultimate restoration will bring even greater blessing to the world. It also challenges us to embrace the complexities of God's ways, trusting His perfect wisdom even when His methods seem paradoxical or beyond our full comprehension.

#### Questions for Reflection
* **How does the paradox of Israel being both "enemies" and "beloved" challenge your understanding of God's justice and mercy?**
* **In what ways does this verse encourage you to trust in God's unwavering faithfulness, even when circumstances seem contradictory to His promises?**
* **How should the truth that Gentile salvation is linked to Israel's temporary hardening impact your attitude and prayers for the Jewish people today?**
* **What does "for the fathers' sakes" teach you about the enduring power of God's covenant promises across generations?**

### FAQ

**How can Israel be both "enemies" and "beloved" at the same time?**

Answer: This apparent contradiction highlights a key theological distinction Paul makes. When Israel is described as "enemies," it refers to their functional status *concerning the gospel* (κατὰ μὲν τὸ εὐαγγέλιον). Their rejection of Jesus as Messiah and the good news of salvation through Him has placed them in opposition to God's current redemptive program, which has, paradoxically, opened the door for the salvation of the Gentiles (cf. [Romans 11:11](/romans/11-11 "Romans 11:11 - Israel's Stumble and Gentile Salvation")). However, when they are described as "beloved," it refers to their enduring status *as touching the election* (κατὰ δὲ τὴν ἐκλογήν). This speaks to God's sovereign, unconditional choice of Israel as His covenant people, rooted in His promises to their forefathers like Abraham (cf. [Genesis 12:1-3](/genesis/12-1-3 "Genesis 12:1-3 - The Abrahamic Covenant")). God's love and election are irrevocable (cf. [Romans 11:29](/romans/11-29 "Romans 11:29 - God's Irrevocable Gifts and Call")). So, "enemies" describes their present spiritual posture towards the gospel, while "beloved" describes their eternal, covenantal standing before God.

**Does this mean God has two separate plans for salvation, one for Jews and one for Gentiles?**

Answer: Not exactly two separate plans, but rather one overarching plan with different historical outworkings and roles. God's ultimate plan of salvation has always been through a Messiah, and that Messiah is Jesus Christ, through whom both Jews and Gentiles can be saved (cf. [Romans 3:29-30](/romans/3-29-30 "Romans 3:29-30 - God is God of Both Jews and Gentiles")). However, Paul explains that Israel's temporary hardening and rejection of the gospel led to a strategic shift, allowing the gospel to go to the Gentiles in full force (cf. [Romans 11:11-12](/romans/11-11-12 "Romans 11:11-12 - Israel's Loss, Gentile Gain")). This was not a failure of God's plan for Israel, but a divinely orchestrated detour to bring about the "fullness of the Gentiles" (cf. [Romans 11:25](/romans/11-25 "Romans 11:25 - The Fullness of the Gentiles")). Ultimately, God's plan is for "all Israel" to be saved (cf. [Romans 11:26](/romans/11-26 "Romans 11:26 - All Israel Will Be Saved")), bringing both Jewish and Gentile believers into one body in Christ.

**What is the significance of "for the fathers' sakes" in this verse?**

Answer: The phrase "for the fathers' sakes" (διὰ τοὺς πατέρας) is profoundly significant as it grounds God's enduring love and election of Israel in His unconditional covenant promises made to the patriarchs—Abraham, Isaac, and Jacob (cf. [Genesis 12:1-3](/genesis/12-1-3 "Genesis 12:1-3 - The Abrahamic Covenant")). It emphasizes that God's faithfulness to Israel is not based on their present merit, obedience, or spiritual state, but solely on His own unchanging character and His prior, sworn commitments to their ancestors. This highlights the irrevocable nature of God's call and gifts (cf. [Romans 11:29](/romans/11-29 "Romans 11:29 - God's Irrevocable Gifts and Call")), assuring that despite their present unbelief, God's ultimate purposes for Israel will be fulfilled because He is faithful to His word.

### CHRIST-CENTERED FULFILLMENT
Romans 11:28, while seemingly focused on the nation of Israel, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. Israel's status as "enemies for your sakes" is precisely because they stumbled over Christ, the cornerstone (cf. [Romans 9:32-33](/romans/9-32-33 "Romans 9:32-33 - Christ the Stumbling Block")). Their rejection of the gospel is their rejection of Him who is the embodiment of the good news. Yet, their enduring status as "beloved for the fathers' sakes" points to the fact that all of God's promises and covenants, including those made to Abraham, find their "Yes" and "Amen" in Christ Jesus (cf. [2 Corinthians 1:20](/2_corinthians/1-20 "2 Corinthians 1:20 - God's Promises are Yes in Christ")). He is the true Seed of Abraham through whom all nations are blessed (cf. [Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Seed is Christ")). The election of Israel, which makes them "beloved," is ultimately an election into a relationship with God that is fully realized only through faith in Christ. Thus, Israel's future restoration, prophesied in [Romans 11:26](/romans/11-26 "Romans 11:26 - All Israel Will Be Saved"), will be a Christ-centered salvation, where they too will recognize and embrace their Messiah, bringing about the "life from the dead" (cf. [Romans 11:15](/romans/11-15 "Romans 11:15 - Israel's Acceptance and Life from the Dead")) that only Jesus can provide.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 10:15

Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, [even] you above all people, as [it is] this day.

Deuteronomy 7:7

The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye [were] the fewest of all people:

Deuteronomy 7:8

But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.

Romans 11:7

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

Matthew 21:43

Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

Romans 9:5

Whose [are] the fathers, and of whom as concerning the flesh Christ [came], who is over all, God blessed for ever. Amen.

Romans 11:11

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.