Israel's future salvation: Romans 10 dealt with Israel's present rejection of Jesus Christ; this resulted in God's temporary rejection of Israel. However, as Romans 11 explains, both rejections will change in the future.

Outline:

  • Verses 1-10: Israel's rejection is not total
  • Verses 11-24: Israel's rejection is not final
  • Verses 25-32: Israel's restoration is assured
  • Verses 33-36: A doxology of praise for God's wise plan
  • Comment on Rom 11:1

I ASK THEN: DID GOD REJECT HIS PEOPLE?: The Greek "apotheo" signifies to thrust away, to repudiate.

BY NO MEANS!: "May it not be!" Or "Absolutely not!" (NET). "God forbid!" in the KJV (see Rom 6:1; 9:14; and the Appendix, "God forbid!").

I AM AN ISRAELITE MYSELF, A DESCENDANT OF ABRAHAM: Paul's personal standing in Christ was in itself a witness that all the people of Israel were not cast off.

FROM THE TRIBE OF BENJAMIN: Paul was a member of the previously despised tribe of Benjamin (Judges 19-21; cp. Phil 3:5), but even that did not prevent the Lord from blessing him particularly.

  • Comment on Rom 11:2

GOD DID NOT REJECT HIS PEOPLE, WHOM HE FOREKNEW: This echoes Psalm 94:14; in that psalm the writer was lamenting the oppression of the defenseless people of God by wicked Israelites (vv. 1-5), who proudly dealt with the fellow-Jews without fear of the vengeance of God (vv. 7-9). Yet would not God measure out equal judgment upon the wicked in Israel (v. 10)? Of course He would, but in doing so He would not overlook the faithful remnant (vv. 12-15).

WHOM HE FOREKNEW: Paul is returning to his words in Romans 8:29,30: "For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified."

DON'T YOU KNOW WHAT THE SCRIPTURE SAYS IN THE PASSAGE ABOUT ELIJAH — HOW HE APPEALED TO GOD AGAINST ISRAEL?: "Appealed" is "entunchano": to make intercession or mediate regarding others. But notice that this appeal was "against" (Greek "kata"), not for, Israel!

  • Comment on Rom 11:3

"LORD, THEY HAVE KILLED YOUR PROPHETS AND TORN DOWN YOUR ALTARS; I AM THE ONLY ONE LEFT, AND THEY ARE TRYING TO KILL ME": Following the lead of wicked Queen Jezebel, the nation had by and large adopted the worship of Baal, and many were persecuting the righteous, and seeking the life of Elijah. Now despondent, Elijah saw himself as the only righteous one left in Israel (1 Kings 19:10, 14). It was, of course, a gross exaggeration, born out of frustration and a too high appraisal by the prophet of his own position. To start with, there was the courageous and righteous Obadiah, who risked his own life to save 100 prophets of Jehovah (1 Kings 18:4,12,13).

It is just possible that Paul, likewise persecuted by his own countrymen, felt a special kinship with Elijah, and this may help to account for his mention of himself in v. 1.

THEY HAVE… TORN DOWN YOUR ALTARS: "Torn down" is "kataskapto": to tear down, to throw down, i.e., to destroy. The KJV has "digged down", pointing to the more literal meaning of "skapto", to dig. Perhaps this word is used to suggest being destroyed altogether, even including the foundation stones which must be dug out and removed.

  • Comment on Rom 11:4

AND WHAT WAS GOD'S ANSWER TO HIM? "I HAVE RESERVED FOR MYSELF SEVEN THOUSAND WHO HAVE NOT BOWED THE KNEE TO BAAL": God answered Elijah by instructing him as to the future: There would be a judgment against Israel brought by Hazael of Syria and Jehu (1 Kings 19:17), but a remnant, of 7,000, would be spared by God; and through them the nation would survive (1 Kings 19:18). If in such a terribly dark hour as this, such a good number of the faithful existed, this was sufficient evidence that God does not permit His own people at any time to approach the vanishing point. The sparing of the remnant is inseparably related to the choice of the remnant.

Answer: In the Greek, God's "answer" is literally His "oracle" or proclamation ("chrematismos"), indicating both its character as a divine revelation, and its intrinsic importance (Heb 12:25; Matt 2:12; Luke 2:26; Acts 10:22). It was important especially in that it was given to Elijah at Horeb, the mount of God. This was the same place where God had appeared to Moses to affirm His preservation of Israel in her affliction and His purpose to deliver her from bondage in Egypt (cp. Exod 3; 1 Kings 19).

RESERVED FOR MYSELF: The Greek "kataleipo" signifies to leave behind. Compare verse 3: Elijah had thought himself to be the only one "left" ("hupoleipo"), but the Lord says that He had, in effect, "left" 7,000!

"Emauto" ("for myself") is neither in the Hebrew of 1 Kings 19:10, nor in the Greek of the Septuagint. Probably Paul adds it here, to emphasize the peculiar, or special, nature of the "remnant", that is, uniquely belonging to the Lord Himself.

  • Comment on Rom 11:5

SO TOO, AT THE PRESENT TIME THERE IS A REMNANT: And so, once again, there were still many of Israel who had responded to the gospel of Christ Jesus, despite the more general rejection:

  • 3,000 baptized at Pentecost (Acts 2:41);
  • 5,000 in total shortly thereafter (Acts 4:4); and
  • a great number of priests (Acts 6:7).
  • Finally, wherever the gospel was preached, a further remnant of Israel responded (e.g., Acts 14:1; 17:10-12; 18:8).

CHOSEN BY GRACE: Regarding a "remnant", the matter of numbers is not crucial. What is more important is the reminder that, irrespective of its size, the remnant is "chosen by grace".

This suggests that the character of individual components of the remnant is also not important. It was not as though their choice depended on any previous righteousness. Instead, the remnant has its origin, not in the quality of those saved, but in the saving action of God.

  • Comment on Rom 11:6

AND IF BY GRACE, THEN IT IS NO LONGER BY WORKS: At first glance, it may appear that the 7,000 in the days of Elijah were saved on the basis of their works, and not grace, because they were the ones who had not bowed to Baal. But this view is too narrow: surely the grace of God was extended to save them because, in faith, they refused to serve Baal. And thus their faith was made perfect in their works.

IF IT WERE, GRACE WOULD NO LONGER BE GRACE: A "grace" which seems to save on the initial basis on the individual's works is, by definition, not Biblical grace. If we have trouble accepting this concept, then it may be because, subconsciously, we still have trouble with the Bible teaching on this matter.

  • Comment on Rom 11:7

WHAT ISRAEL SOUGHT SO EARNESTLY IT DID NOT OBTAIN, BUT THE ELECT DID: Compare Romans 9:31; 10:3.

THE OTHERS WERE HARDENED: The Greek "poroo" means to harden oneself and one’s mind, thus becoming less receptive to spiritual influences. This does not strictly mean "blinded", as the KJV translates it. Here is a clear reference to Isaiah 6:9,10 (cited in Mark 8:17; John 12:40): "Be ever hearing, but never understanding; be ever seeing, but never perceiving. Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed."

It does seem that the rest of Israel had hardened their hearts, as had the Egyptian Pharaoh (Rom 9:17,18)!

Did the Lord Himself harden the hearts of first-century Israelites? Or did the Israelites harden their own hearts? The case of Pharaoh, as mentioned by Paul two chapters earlier (Romans 9), may serve as an example of this same phenomenon. When the passages in Exodus are reviewed, it becomes obvious that both things happened: In the first instance, and primarily, Pharaoh made his own choices — he hardened his own heart. But as time went by, it became less and less likely that Pharaoh might ever repent, until finally it seems the door was closed altogether — so that it might be well said, 'The Lord hardened Pharaoh's heart.'

Saul's case gives us a similar example. The narrative tells us that, at a certain time, "an evil spirit from the Lord tormented [Saul]" (1 Sam 16:14). So the question might be asked: 'Did the Lord deliberately harden Saul's heart?' And the implicit question may be asked also: 'And is that fair?' The answer is perhaps a bit more complex than might first appear. The full verse reads as follows:

"Now the Spirit of the Lord had departed from Saul, and an evil spirit from the Lord tormented him."

On the character of a man beset by such an "evil spirit", Harry Tennant wisely comments: "No man needs a heavier chastisement from God than the letting loose of his own passions upon him." In other words, the greatest judgment upon a man in this life might well be that the Lord ceases at a certain point to sustain him; in other words, if the Lord removes His own watchful and healing influences from that man's life. Thereafter nothing is left but what might be called the man's own evil spirit, which never went away in the first place, but was controlled and to some extent negated by the "Spirit of the Lord", whatever form that took.

Was this what happened with Israel? Not so much that the Lord actively hardened their hearts, but rather that the influences by which they might be helped along to repentance were withdrawn, leaving them to the fate they had chosen for themselves.

  • Comment on Rom 11:8

AS IT IS WRITTEN: "GOD GAVE THEM A SPIRIT OF STUPOR, EYES SO THAT THEY COULD NOT SEE AND EARS SO THAT THEY COULD NOT HEAR, TO THIS VERY DAY": In the first quotation, Paul weaves together two passages (Deut 29:4; Isa 29:10) so as to provide illustration from two periods. In Deuteronomy, it is the testimony of the eyes that is stressed; the people have seen the wonders during the Exodus, and the miracles of the nation's preservation in the wilderness, but from these experiences they did not derive a heart of loving trust in God. In Isaiah, the background is the faithful testimony of the prophets. Yet the people shut their ears to the voice of God through these spokesmen. And eventually God left them in their self-inflicted state of blindness, deafness and stupor.

STUPOR: The Greek "katanuxis" means stinging, pricking. This comes from the Septuagint of Isaiah 29:10. The idea is numbness associated with various stings.

  • Comment on Rom 11:9,10

AND DAVID SAYS: "MAY THEIR TABLE BECOME A SNARE AND A TRAP, A STUMBLING BLOCK AND A RETRIBUTION FOR THEM. MAY THEIR EYES BE DARKENED SO THEY CANNOT SEE, AND THEIR BACKS BE BENT FOREVER": David's word of imprecation follows, taken from Psalm 69:22,23. He suffers reproach and torment from his enemies, who are also viewed as the enemies of the Lord. Apparently their feasts — even though sanctioned by the Lord Himself — were times for special outbreaks of blasphemy. David prays that the Lord will make their table their snare so as to entrap them.

Then comes the prayer for the darkening of the eyes that have looked with complacency and even glee at the sufferings of the one whom God has permitted to be smitten. John 15:25 and other New Testament passages indicate that Psalm 69 was treated as pertaining to Christ (cp. Psa 69:21; John 19:29), so that its use here makes the application to Paul's own day the more obvious and meaningful.

So once again, in the first century, God's "table" — His service and worship — became a snare to those who prided themselves on their special righteousness.

This is the point emphasized by John Carter:

"The table in the first application is put for the feast spread thereon, and indicates the prosperity and privilege which proved their undoing; in false security they were ensnared. But what essentially was Israel's table? Through Malachi, God says to Israel, 'Ye offer polluted bread upon mine altar; and ye say, wherein have we polluted thee? In that ye say, The table of the Lord is contemptible. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil?' (Mal 1:7,8). Israel had a law with a sacrificial system. This was their privilege and it should have been their guide. Instead of allowing it to guide them, they prided themselves upon their exclusiveness as a nation, and pursued ceremonial cleanness to the neglect of the weightier matters of the law. Their mind became focused on the details of the ritual and lost sight of its meaning. Their table became a snare. Requital came in a blind trust in law, and they were given up to their own desires. Their understanding was darkened, and the law became a burden they could not bear; with bowed backs and darkened eyes they staggered and fell. They crucified 'the Lamb of God', and God 'cursed their blessings' (Mal 2:2)."

AND THEIR BACKS BE BENT FOREVER: The bending of the back, as Paul would be likely to apply it, suggests bondage to the great burden of the law (cp. Acts 15:10). The Jews held in bondage to the Law of Moses were like their forefathers in Egypt, who were bent over under the heavy burdens of their servitude.

"The analogy is to slaves forced to bear heavy burdens in the course of their service. The Pharisees caused men to bear 'grievous burdens, but refused to put themselves under the 'burden of Christ' (Luke 11:46), being unable to see the true 'weight' of the Law (Matt 23:23). Hence, this class of Israelite will go into perpetual slavery to the flesh. His real master was King Sin, and the foolish Israelite labored in his service!

"The primary reference of Psalm 69, that Paul cites in this verse, is to David's enemies: their table desolate, their eyes blinded to the Truth and darkened through sorrow, their backs bent under toil through the heavy burden of sin which they bore. Jews who denied the Truth, whether in the times of David or in the days of Paul, lacked spiritual discernment and therefore denied the power of the Word of God. Without a true understanding and acceptance of the Word, they remained helpless and defenseless. Rather than this prayer being in conflict with the spirit of the gospel, it speaks authoritatively of the way in which Yahweh will treat the wicked. Those who are blind slaves in the service of King Sin can expect no other destiny than this" (Christadelphian Expositor).

FOREVER: "Forever" is, here, "dia pantos": "continually", not necessarily "forever". Yet if we must read 'forever', then it would be true: Those who are not delivered from the bondage of slavery will die under their burdens, figuratively speaking, and will never escape.

  • Comment on Rom 11:11

AGAIN I ASK: DID THEY STUMBLE SO AS TO FALL BEYOND RECOVERY? NOT AT ALL!: What is the result of this hardening? Is it a hopeless situation? Now that the people have eyes that do not see, are they doomed to stumble so as to fall and rise no more? "Not at all." Paul agrees that the Jews have stumbled; what he does not admit is that they have fallen irreparably. This is a broad hint of the future salvation of Israel that Paul goes on to affirm. Those who stumbled are "the others" of verse 7, not included in the believing remnant. The language recalls the indirect reference to the Messiah in Romans 9:32,33 as the stumbling stone: the primary cause of the Jews' stumbling has been the difficulty of accepting Jesus of Nazareth as the Messiah.

NOT AT ALL!: "God forbid!" in the KJV. See the Appendix, "God forbid!"

RATHER, BECAUSE OF THEIR TRANSGRESSION, SALVATION HAS COME TO THE GENTILES: The lapse of Israel is not necessarily permanent, as the previous phrase states. Furthermore, that same lapse has served the purpose of providing Gentiles a greater opportunity to take hold of God's salvation:

"We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles" (Acts 13:46).

TO MAKE ISRAEL ENVIOUS: A reason for God's offering salvation to the "no-people" was to provoke His own people Israel to jealousy and action (Acts 13:42-47). "Envious" here is the Greek "parazeloo" (also found in v 14): it literally means to work zealously alongside someone else.

"Envy" or "jealousy" can take two different forms: Firstly, there is the sheer envy, leading to anger and possibly persecution. But secondly that envy, though it may provoke bitterness, may ultimately contribute to some further examination of the message being preached, which in turn could lead to drawing some of the nation to her Messiah.

To summarize: Even in the Gentiles being saved, Israel's good was not forgotten. Mercy and favor to Gentiles might stir some of Israel to seek the blessings they had forsaken.

  • Comment on Rom 11:12

BUT IF THEIR TRANSGRESSION MEANS RICHES FOR THE WORLD: The "world" here means the Gentile nations, considering the next parallel phrase.

AND THEIR LOSS MEANS RICHES FOR THE GENTILES: This second phrase is parallel to the first.

LOSS: The Greek term "hettema" seems to involve the idea of defeat, both here and in 1 Corinthians 6:7. It is basically a military figure. An army loses the battle because of heavy losses, or casualties.

HOW MUCH GREATER RICHES WILL THEIR FULLNESS BRING!: The word "fullness" (Greek "pleroma") refers to the conversion or restoration of the nation of Israel, that is, the full nation in contrast to the remnant. The NET has "full restoration", and the RSV "full inclusion". It will mark an end to the state of hardening that now characterizes the nation.

  • Comment on Rom 11:13,14

I AM TALKING TO YOU GENTILES. INASMUCH AS I AM THE APOSTLE TO THE GENTILES, I MAKE MUCH OF MY MINISTRY IN THE HOPE THAT I MAY SOMEHOW AROUSE MY OWN PEOPLE TO ENVY AND SAVE SOME OF THEM: In large measure, the work of preaching to the Gentiles lay upon Paul's shoulders (Acts 9:15,16; Gal 2:7-9). So, while Paul stood amazed at the greatness of his responsibilities to the Gentiles, he yet could not forget his own countrymen. Therefore, even if he should "magnify" his work as apostle to the Gentiles, it was in part for the purpose of provoking his own people Israel to be saved as well (v 14).

"Envy" here is the Greek "parazeloo" (as in v. 11), meaning to work zealously alongside another. "Envy" can encourage, not just resentment, but imitation, or "emulation" (KJV), which can be a good thing here.

MAKE MUCH OF: "Magnify" (KJV, NET). The Greek is "doxazo", literally to glorify or praise.

  • Comment on Rom 11:15

FOR IF THEIR REJECTION IS THE RECONCILIATION OF THE WORLD, WHAT WILL THEIR ACCEPTANCE BE BUT LIFE FROM THE DEAD?: Conversion of individuals, or groups or nations, means their forgiveness and reconciliation with Almighty God. It is also a spiritual resurrection from a state of spiritual death. This sort of reconciliation is described in some detail in Ephesians 2:11-22.

Furthermore, Paul seems to be implying that the receiving of Israel will coincide with the time of the resurrection of the saints. The basis of this is that both events take place at the coming of the Messiah, for the Messiah is not only Israel's king but the "Resurrection and the Life". The theme of new life is common to both events: the rebirth of the nation of Israel (in a spiritual as well as a national sense: cp. Ezek 37), and the raising of the dead, "the restitution of all things" (Acts 3:21).

  • Comment on Rom 11:16

IF THE PART OF THE DOUGH OFFERED AS FIRSTFRUITS IS HOLY, THEN THE WHOLE BATCH IS HOLY: The first sheaf harvested in the field was called the "firstfruits" and was offered to Yahweh; this was the "wave" offering. It symbolized the whole harvest which was thus dedicated to Him. Later, when the harvest was in the barn or granary, and the grain had been crushed into flour and mixed into dough, the results of the harvest were enjoyed as Israel ate their loaves of bread. But the first loaf was not eaten; it was lifted up in offering to the Lord (as a "heave" offering). Therefore both the firstfruits and the loaf made from the grain were "holy" (Num 15:18-21). It would be ludicrous to maintain that the harvest itself was "holy", while the bread made from it was not!

In Paul's analogy, the "firstfruits" of the harvest were Abraham and the patriarchs. If they were sanctified by God, then their descendants might be sanctified also. Indeed, there was a direct connection between the two: "Because he loved your forefathers and chose their descendants after them, he brought you out of Egypt by his Presence and his great strength" (Deut 4:37). "Yet the Lord set his affection on your forefathers and loved them, and he chose you, their descendants, above all the nations, as it is today" (Deut 10:15). This is basic to the whole of Paul's argument here (v. 28).

IF THE ROOT IS HOLY, SO ARE THE BRANCHES: Paul has in mind the root and branches of the olive tree (v. 17). The olive tree was a symbol of the nation of Israel (Jer 11:16,17; Hos 14:4-6). In any plant, the root and branches are essentially one, and good trees produce good fruit (cp. Matt 7:17-20; James 3:12; John 15:1-8).

  • Comment on Rom 11:17

IF SOME OF THE BRANCHES HAVE BEEN BROKEN OFF: "When [Israel's] twigs are dry, they are broken off and women come and make fires with them. For this is a people without understanding" (Isa 27:11). This same chapter from Isaiah comes in for another citation by the apostle, in this same chapter of Romans: Isaiah 27:9 is cited in verse 27 here: "This is my covenant with them when I take away their sins".

AND YOU, THOUGH A WILD OLIVE SHOOT, HAVE BEEN GRAFTED IN AMONG THE OTHERS: A place was made for Gentiles among the remaining Jewish branches. The Gentiles were like boughs taken from a wild, uncultivated olive tree and carefully grafted into the trunk of the good olive tree. This is not the normal practice in tree culture; rather, the tough wild plant is used for the stock and onto that is grafted a more specialized branch which will bear more and better fruit. Still, this figure suits the facts of the case, as Paul sees it.

Gentiles have been aliens from the commonwealth of Israel (Eph 2:11-22; cp. Eph 3:16; John 4:22), but now they are attached to the hope of the promise made by God to the fathers (Acts 26:6).

AND NOW SHARE IN THE NOURISHING SAP FROM THE OLIVE ROOT: Believers in Christ are "partakers", or "sharers" ("sugkoinonos": participants together) with one another, of a number of wonderful things as a result of their privileged position. They share "fellowship" (for so the word means) in:

  • the root and the fatness of olive tree (Rom 11:17),
  • spiritual things (Rom 15:27),
  • one bread (1 Cor 10:17),
  • his sufferings and consolation (2 Cor 1:7),
  • God's promise in Christ (Eph 3:6),
  • the inheritance of the saints (Col 1:12),
  • the heavenly calling (Heb 3:1),
  • Christ himself (Heb 3:14),
  • the benefits of one another's labors (1 Tim 6:2),
  • future glories yet to be revealed (1 Pet 5:1), and
  • the divine nature (2 Pet 1:4).
  • Comment on Rom 11:18

DO NOT BOAST OVER THOSE BRANCHES. IF YOU DO, CONSIDER THIS: YOU DO NOT SUPPORT THE ROOT, BUT THE ROOT SUPPORTS YOU: The branches can never boast against the other fallen branches (vv. 17, 19), because they are being sustained by the "root" — not the other way around!

"Boast" is "katakauchaomai", to boast about, to triumph over. It also occurs in James 2:13; 3:14.

  • Comment on Rom 11:19

YOU WILL SAY THEN, "BRANCHES WERE BROKEN OFF SO THAT I COULD BE GRAFTED IN": Is this an argument Paul has actually heard, or what he supposes some Gentile believers might think to themselves?

  • Comment on Rom 11:20

GRANTED: 'Very well! You are correct…'

BUT THEY WERE BROKEN OFF BECAUSE OF UNBELIEF, AND YOU STAND BY FAITH. DO NOT BE ARROGANT, BUT BE AFRAID: "Faith" provides no support for arrogance, for it has nothing to do with personal achievement or natural inheritance. Faith depends utterly on the kindness of God, but faith can lapse into unbelief, causing all faith's blessings to be lost. The Lord's kindness may then be lost.

Sadly, parts of Christendom have lost their faith, yet in their arrogance have continued to lord it over the Jews, as though they were superior in some way to God's chosen people. It might be said that, in doing so, they have fulfilled the 'prophecy' of the apostle Paul.

  • Comment on Rom 11:21

FOR IF GOD DID NOT SPARE THE NATURAL BRANCHES, HE WILL NOT SPARE YOU EITHER: Let Gentile Christians beware. Their predominance in the Christian community may not last! "These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come. So, if you think you are standing firm, be careful that you don't fall!" (1 Cor 10:11,12).

  • Comment on Rom 11:22

CONSIDER THEREFORE THE KINDNESS AND STERNNESS OF GOD: STERNNESS TO THOSE WHO FELL, BUT KINDNESS TO YOU, PROVIDED THAT YOU CONTINUE IN HIS KINDNESS. OTHERWISE, YOU ALSO WILL BE CUT OFF: On the one hand there has been the bestowal of undeserved kindness. The Greek word is "chrestotes": goodness, kindness (e.g., Titus 3:4; Eph 2:7). This kindness from the Lord is sufficient to greatly humble the recipient before the God of grace.

On the other hand, God's stern judgments had fallen and would fall again upon Israel. In this matter also, Gentile believers might stand in awe of God!

  • Comment on Rom 11:23

AND IF THEY DO NOT PERSIST IN UNBELIEF, THEY WILL BE GRAFTED IN, FOR GOD IS ABLE TO GRAFT THEM IN AGAIN: From warning the Gentile believers, Paul now turns to encouraging the Jews again.

  • Comment on Rom 11:24

AFTER ALL, IF YOU WERE CUT OUT OF AN OLIVE TREE THAT IS WILD BY NATURE, AND CONTRARY TO NATURE WERE GRAFTED INTO A CULTIVATED OLIVE TREE, HOW MUCH MORE READILY WILL THESE, THE NATURAL BRANCHES, BE GRAFTED INTO THEIR OWN OLIVE TREE!: Some of the most wonderful passages of the Old Testament record the passion of Israel's repentance. The very strength of such passages should lessen any present Gentile tendency to boast (Zech 12:10-14; Jer 31:1-3,9,12-14; Hos 2:14-23).

Grafting dead branches back into the living tree stock would be, naturally speaking, not only "contrary to nature", but absolutely impossible. Of course, this is no bar at all to Paul's suggesting that God could, and would, do such a thing. After all, this is the God "who gives life to the dead and calls things that are not as though they were" (Rom 4:17).

Other examples of Paul's "much more" comparisons are: Romans 5:9,15,17; 1 Corinthians 6:3; 2 Corinthians 3:9; and Philippians 2:12.

Jesus has his own "much more" teaching moments (Matt 6:30; 7:11; 10:25; Luke 11:13; 12:24, 28).

  • Comment on Rom 11:25

I DO NOT WANT YOU TO BE IGNORANT OF THIS MYSTERY, BROTHERS, SO THAT YOU MAY NOT BE CONCEITED: The first portion of this verse is a characteristic expression of Paul when he wishes to draw attention to a truth of special importance (Rom 1:13; 1 Cor 10:1; 2 Cor 1:8; 1 Thes 4:13).

"Mystery" here is the transliteration of a Greek word ("musterion") which, as used in the New Testament, does not mean enigma or puzzle, but a previously unrevealed or unknown principle. The principle in question here is an activity of God in the history of salvation, made known to His people by revelation, specifically that the Gentiles might be fellow-heirs with the Jews of the grace of God (cp. Eph 3:6; Col 1:27).

"The word 'musterion', secret, is not generally used, in the New Testament, in the sense of the word mystery. It means simply, what is hidden, or unknown; whether because it is an unrevealed purpose of God; or because it is future; or because it is covered up in parables or symbols (as the mystery of the seven candlesticks (Rev 1:20); or because it lies beyond the reach of the human mind (Eph 5:32)" (Hodge).

ISRAEL HAS EXPERIENCED A HARDENING IN PART UNTIL THE FULL NUMBER OF THE GENTILES HAS COME IN: The Greek "pleroma" signifies the full number of Gentiles to be called before the whole number of Israel be restored. "Jerusalem will be trampled on by the Gentiles UNTIL the times of the Gentiles are fulfilled" (Luke 21:24). This would be equivalent to "the fullness of Christ" (Eph 4:13).

It may be said that the Jews' rejection of Jesus Christ actually led, historically, to the conversion of many Gentiles. This was because many Jewish Christians were forced to leave Jerusalem and Judea (Acts 8:1-4), and go out into the Roman Empire, where eventually many Gentiles were converted to the faith. This same point is made in verses 11,12,30, and 31.

  • Comment on Rom 11:26

AND SO: This phrase, "kai houtos", can be understood as:

  • "And in this way": the sense of cause and effect, or
  • "And in the end": the sense of finality or inevitability.

Considering that we are dealing with the plan and purpose of God, both possible meanings may be true.

ALL ISRAEL WILL BE SAVED: Of course, this does not mean that every living Jew will be saved when Christ comes, since Ezekiel specifically says that God will purge out the rebels in that day (Ezek 20:38). But other prophets do testify that, apart from the rebels, "they shall ALL know Me!" (Jer 31:34; Ezek 39:28,29).

AS IT IS WRITTEN: "THE DELIVERER WILL COME FROM ZION; HE WILL TURN GODLESSNESS AWAY FROM JACOB": Paul is quoting Isaiah 59:20,21, and the Septuagint in particular. The same passage speaks of the vengeance which God brings upon His enemies (vv. 17-19), so that the final salvation of Israel is plainly linked to the Last Days, and the end of Gentile times! "For the Lord has a day of vengeance, a year of retribution, to uphold Zion's cause" (Isa 34:8).

  • Comment on Rom 11:27

"AND THIS IS MY COVENANT WITH THEM WHEN I TAKE AWAY THEIR SINS": Although this thought is implied in Isaiah 59:20,21, these words are actually from Isaiah 27:9: "By this, then, will Jacob's guilt be atoned for" (cp. also Jer 31:33,34). The context of Isaiah 27 has another point of contact with Romans 11 (see v. 17, note).

  • Comment on Rom 11:28

AS FAR AS THE GOSPEL IS CONCERNED, THEY ARE ENEMIES ON YOUR ACCOUNT: They are enemies, not being reconciled to God through His Son (see Rom 5:10; Col 1:21).

BUT AS FAR AS ELECTION IS CONCERNED, THEY ARE LOVED ON ACCOUNT OF THE PATRIARCHS: This is taken from Deuteronomy 10:12-15; 9:4-6; 7:7,8; 4:37. The great significance of these quotations to the Israel of Paul's day was that the condition of God's love for them, despite all that they had done (Lev 26:44; Ezek 20:44), was unchanging.

  • Comment on Rom 11:29

FOR GOD'S GIFTS AND HIS CALL ARE IRREVOCABLE: The NIV here is practically identical with the RSV and the NET. These translations are very much better than the KJV rendering: "For the gifts and calling of God are without repentance." The KJV, as well as the ASV, inadvertently suggests what was certainly never intended by those translators, and is self-evidently wrong — that God may call believers to the Truth and give them gifts and blessings even if they never repent of their past sins!

Israel's place in the plan of God is "irrevocable"; that is, it cannot be changed or altered. Even though every individual must make his or her own choice, it is assured by the Lord God Himself that the nation will be saved.

While the NIV translates "ametameletos" as "irrevocable", the KJV translates it as "without repentance". The only other New Testament occurrence of "ametameletos" is found in 2 Corinthians 7:10. There the NIV translates it as "no regret" (cf ASV, NET, RSV), while the KJV translates it as "not to be repented of".

  • Comment on Rom 11:30

JUST AS YOU WHO WERE AT ONE TIME DISOBEDIENT TO GOD: This refers to the long period of time stretching from the days of Noah's flood to the first century, during which the Gentiles in their ignorance walked according to their own ways (Acts 14:16; 17:30).

HAVE NOW RECEIVED MERCY AS A RESULT OF THEIR DISOBEDIENCE: This is the same point as was made in Romans 11:11,12.

  • Comment on Rom 11:31

SO THEY TOO HAVE NOW BECOME DISOBEDIENT IN ORDER THAT THEY TOO MAY NOW RECEIVE MERCY AS A RESULT OF GOD'S MERCY TO YOU: "Receiving mercy" is a favorite expression of the apostle Paul, occurring in Romans 11:30,31; 1 Corinthians 7:25; 2 Corinthians 4:1; 1 Timothy 1:13,16. Also used by Christ in Matthew 5:7, and by Peter in 1 Peter 2:10.

This phrase has roots in Hosea (Hos 1:10; 2:1, 23).

  • Comment on Rom 11:32

FOR GOD HAS BOUND ALL MEN OVER TO DISOBEDIENCE SO THAT HE MAY HAVE MERCY ON THEM ALL: Here is an amazingly simple description of God's saving work during 4,000 years of history. In binding all men in their disobedience, God has magnified His righteousness. In having mercy upon all, without distinction, God has shown His will to be supreme: "It does not, therefore, depend on man's desire or effort, but on God's mercy" (Rom 9:16).

Paul is now concluding his theme once again, as he did in Romans 3, by declaring that all men — Jew as well as Gentile — are sinners in the sight of God: "We have already made the charge that Jews and Gentiles alike are all under sin… Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.

“Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify" (Rom 3:9,19-31).

"But the Scripture declares that the whole world is a prisoner of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe. Before this faith came, we were held prisoners by the law, locked up until faith should be revealed" (Gal 3:22,23).

  • Comment on Rom 11:33-36

"In view of the assurance generated by verse 32, it is no wonder that Paul, despite his burden for the Israel of his day, is able to lift his heart in adoring praise to God. We are reminded of Isaiah 55, where the ungodly and sinful man is urged to return to the Lord and find mercy, for God's thoughts and ways are not those of men but are infinitely higher and better. Instead of being vindictive, God is gracious. His plans defy the penetration of the human mind and His ways surpass the ability of man to trace them out. The Lord has not been obliged to lean upon another for advice (v. 34). He has not had to depend on human assistance that would make Him indebted to men (v. 35). He is the source, the means, and the goal of all things (v. 36).

"While this exalted and moving ascription of praise has in view God's plans and operations in the history of salvation affecting the great segments of mankind, Jew and Gentile, the closing verse applies also to the individual life that pleases God. For that life has its source in God, lives by His resources, and returns to Him when its course has been run. To God be the glory!" (Harrison).

  • Comment on Rom 11:33

OH, THE DEPTH OF THE RICHES OF THE WISDOM AND KNOWLEDGE OF GOD! HOW UNSEARCHABLE HIS JUDGMENTS, AND HIS PATHS BEYOND TRACING OUT: God's judgments are a "great deep" (Psa 36:6). His "riches" refer to His abounding grace (Rom 9:23; 10:12). Compare also Ephesians 3:18,19:

"…How wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge — that you may be filled to the measure of all the fullness of God."

  • Comment on Rom 11:34

"WHO HAS KNOWN THE MIND OF THE LORD? OR WHO HAS BEEN HIS COUNSELOR?": Citing Isaiah 40:13. Here the prophet is not only considering the greatness of the Lord, but especially His balance in judgment when He made the earth and the seas and the heavens. Time and space were measured, the earth weighed to be in harmony with the forces of gravity, the mountains and hills balanced with the valleys, the lakes and the seas with the clouds (Isa 40:12-15; Job 37:16). Was man there to discuss these matters with God? Wisdom was His only companion (Prov 8:22-31)!

  • Comment on Rom 11:35

"WHO HAS EVER GIVEN TO GOD, THAT GOD SHOULD REPAY HIM?": Citing Job 41:11. God impresses Job with the greatness of His strength and the profoundness of His wisdom. Not only is man incapable of offering counsel to God; he is also unable ever to put the Creator in his debt.

  • Comment on Rom 11:36

FOR FROM HIM AND THROUGH HIM AND TO HIM ARE ALL THINGS. TO HIM BE THE GLORY FOREVER. AMEN: God is the source, the means and the destiny of all things. This is a beautiful summary of God's work of salvation among men. He formed the earth and made man upon it. Through the angels and by His Spirit He has worked His will in the earth. In the time of His pleasure all the earth shall be full of His glory and "all things under Him, that God may be all in all" (Isa 45:17,18; Num 14:21; 1 Cor 15:28).

" 'To whom be glory for ever.' This should be the single desire of the Christian. All other wishes must be subservient and tributary to this one. The Christian may wish for prosperity in his business, but only so far as it may help him to promote this: 'To Him be glory for ever.' He may desire to attain more gifts and more graces, but it should only be that: 'To Him may be glory for ever.' You are not acting as you ought to do when you are moved by any other motive than a single eye to your Lord's glory. As a Christian, you are 'of God, and through God'; then live 'to God.' Let nothing ever set your heart beating so mightily as love to Him. Let this ambition fire your soul; let this be the foundation of every enterprise upon which you enter, and this your sustaining motive whenever your zeal would grow chill; make God your only object. Depend upon it, where self begins sorrow begins; but if God be my supreme delight and only object,

'To me 'tis equal whether love ordain My life or death — appoint me ease or pain.'

"Let your desire for God's glory be a growing desire. You blessed Him in your youth; do not be content with such praises as you gave Him then. Has God prospered you in business? Give Him more as He has given you more. Has God given you experience? Praise Him by stronger faith than you exercised at first. Does your knowledge grow? Then sing more sweetly. Do you enjoy happier times than you once had? Have you been restored from sickness, and has your sorrow been turned into peace and joy? Then give Him more music; put more coals and more sweet frankincense into the censer of your praise. Practically in your life give Him honor, putting the 'Amen' to this doxology to your great and gracious Lord, by your own individual service and increasing holiness" (Spurgeon).