Israel's present rejection:

Outline:

• Verses 1-7: The reason God has set Israel aside
• Verses 8-15: The remedy for Israel's rejection
• Verses 16-21: The continuing unbelief of Israel

• Comment on Rom 10:1

BROTHERS, MY HEART'S DESIRE AND PRAYER TO GOD FOR THE ISRAELITES IS THAT THEY MAY BE SAVED: This is a repetition of Paul's point in Romans 9:1-5. He knew that he could not actually lay down his life for them; but he could certainly pray for them, unreservedly and without ceasing.

Even though Paul has expounded Israel's prophetically forecast rejection of God's grace, he is yet careful to emphasize that he still has great yearning for Israel to enter into salvation. His desire for their salvation is reflected in his going to the Jews first (Acts 13:46; 18:5,6; Rom 1:16) and also in praying to God on their behalf.

"We see here the love of a Christian to his bitterest enemies. Paul was abused, reviled, and persecuted by his countrymen, yet he not only forgave them, but constantly prayed for their conversion. Unbelievers often accuse Christians, though very falsely, as haters of mankind, because they faithfully declare that there is no salvation but through faith in Christ. Here we should especially remark, that while the salvation of his countrymen was the desire of Paul's heart, and while he was endeavoring in every way possible to call their attention to the gospel, he did not neglect to offer up prayer for them to God.” Robert Haldane

MY HEART'S DESIRE: The word ‘eudokia means either: (a) good pleasure, (b) sovereign purpose (Matt 11:26; Luke 2:14; 2 Thes 1:11; Eph 1:5,9), or (c) benevolence, kind feeling, or desire (Phil 1:15). The latter sense best suits this passage. Paul meant to assure his brethren according to the flesh, that all his feelings towards them were kind, and that he earnestly desired their salvation.

• Comment on Rom 10:2

FOR I CAN TESTIFY ABOUT THEM THAT THEY ARE ZEALOUS FOR GOD, BUT THEIR ZEAL IS NOT BASED ON KNOWLEDGE: Paul knew this, because he had earlier strived alongside them, in the same spirit of zeal and in the same ignorance (Acts 8:3; 9:1; Gal 1:14; 4:17; Phil 3:6; 1 Tim 1:13). They knew much of the Scriptures, but in one area they were terribly deficient, as he describes in verse 3.

No practical mistake is more common or more dangerous than to suppose that all zeal about God and religion is necessarily a godly zeal. Some of the very worst forms of human character have been exhibited by men zealous for God and his service; as, for example, the persecutors both in the Jewish and Christian churches. Zeal should be according to knowledge, i.e., directed towards proper objects. Its true character is easily ascertained by noticing its effects, whether it produces self-righteousness or humility, censoriousness or charity; whether it leads to self-denial or self-congratulation and praise; and whether it manifests itself in prayer and effort, or in loud talking and boasting.

Charles Hodge

• Comment on Rom 10:3

SINCE THEY DID NOT KNOW THE RIGHTEOUSNESS THAT COMES FROM GOD: In other words, they failed to accept (or "they ignored": NET) what God had graciously provided in His Son: free and unmerited favor and blessing and forgiveness, through faith.

AND SOUGHT TO ESTABLISH THEIR OWN: They sought to establish their own righteousness, by the works of the Law (Rom 9:31,32). Newell says, "The Law was designed not to bring about self-righteousness… but contrariwise, to bring about self-despair."

Saul of Tarsus had been a perfect example of this sort of self-righteousness, as he admitted when he wrote of his previous "zeal", demonstrated in his persecution of the church or ecclesia of God and his scrupulous pursuit of "legalistic righteousness", a righteousness of his own that came from the law (Phil 3:6,9). In this zeal, he reminds us very much of the Pharisee praying in the temple:

"God, I thank you that I am not like other men — robbers, evildoers, adulterers — or even like this tax collector. I fast twice a week and give a tenth of all I get" (Luke 18:9-12).

THEY DID NOT SUBMIT TO GOD'S RIGHTEOUSNESS: It is by an attitude of faith that a man may subject himself before God:

"I will come and proclaim your mighty acts, Oh Sovereign Lord; I will proclaim your righteousness, yours alone" (Psa 71:16).

• Comment on Rom 10:4

CHRIST IS THE END OF THE LAW SO THAT THERE MAY BE RIGHTEOUSNESS FOR EVERYONE WHO BELIEVES: Those who believed in Christ Jesus, as the only means of receiving the imputed "righteousness" from God, saw the eclipse of the Law (in fact, of any "law") as an important step in God's plan of salvation.

THE END: In English we speak of "the end of the matter", meaning the conclusion or termination. We also use the expression "to the end that", in the sense of a goal or purpose. The same possibilities are found in the Greek word "telos". The work of God in Christ put a termination point to the Law, and at the same time it also fulfilled the goal or purpose of the Law. The Law was a "schoolmaster" or "guide" to point the way and to lead others to Christ (Gal 3:24). In a similar vein, Jesus said:

"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them" (Matt 5:17).

But in being fulfilled, in and through Christ, the Law — by necessity — came to its end or conclusion.

In Christ, the Law came to an end in the same way that the seed, when planted, will come to an end in the new plant that springs up, or the bud comes to an end in the blossoming flower.

"The new is in the old concealed; the old is in the new revealed."

The same word, "telos", occurs in John 13:1. There the apostle says that Jesus loved his disciples "to the end". In this passage also, "telos" may convey a couple of related, but different, meanings:

• He loved them to the very end of his ministry; as he celebrated the special "passover" with them, he had less than 24 hours of mortal life left to him.
• He also loved them to the uttermost, to the absolute conclusion of what love could accomplish: "He now showed them the full extent of his love" (NIV).

FOR EVERYONE WHO BELIEVES: On this point, the Expositor's Bible cites Albert Schweitzer: "Paul adds a certain qualification to the statement about Christ as the end of the law for righteousness. He is that [end] 'for everyone who believes'. This seems to suggest that the law is still applicable to those who do not believe. 'Those who have not yet passed from the being-in-the-Law to the being-in-Christ, and those who allow themselves to be misled into exchanging the being-in-Christ for the being-under-the-Law, are under the Law and are made to feel its power'."

• Comment on Rom 10:5

MOSES DESCRIBES IN THIS WAY THE RIGHTEOUSNESS THAT IS BY THE LAW: "THE MAN WHO DOES THESE THINGS WILL LIVE BY THEM": Paul quotes Leviticus 18:5. The Law of Moses does indeed seem to offer life to those who keep it blamelessly (Gal 3:10). Such a goal is praiseworthy, in a way, but it is also foolhardy because it is, just as clearly, humanly impossible.

However, if the Law were to be followed, in faith, recognizing that it pointed forward to the true righteousness of God revealed in Christ, then a man might "live" by such a law! For he would be keeping the Law, as best he was able, as a gesture of his faith in the Lord Himself — and as a means of sustaining that faith; and it would be that faith, in God's promises, that would ultimately save him — not his perfect obedience (which, as we know, was impossible anyway).

• Comment on Rom 10:6-8

In Christ, there is no need for us to do the impossible, because, in Christ, God has already done it for us.

These verses cite Deuteronomy 30:12-14. At first sight, the selection of this portion seems inappropriate, since neither "righteousness" nor "faith" can be found here, and there is heavy emphasis on 'doing' something, as in Leviticus 18:5. But the context helps us, for the passage presupposes an attitude of heart, an attitude of loving obedience (Deut 30:6-10) rather than a legalistic attempt to attain righteousness. The whole point of the passage, it seems, is to discourage the idea that the doing of God's will means to aspire after something that is too difficult and out of reach. Actually, if the life is inclined toward God, His will is as near as the mouth and heart (the mouth to repeat the word of God and to pray and praise Him, and the heart to seek Him and yearn for Him).

In short, it does not require a superhuman effort to achieve the righteousness which our Father has prepared in Christ for us. All it requires is a sincere desire to have what they offer, and a will not to let go until the gift is ours: "I will not let you go unless (or until) you bless me" (Gen 32:26).

• Comment on Rom 10:6

BUT THE RIGHTEOUSNESS THAT IS BY FAITH SAYS…: "Then" or "For" is better here than "But". This is not a contrast with, but a continuation from the previous verses.

"Righteousness ‘ek’ (by, out of) faith" is the "spirit" of righteousness by faith, personified in Moses! This is an extraordinary expression, since to the devout Jew Moses might better exemplify "the righteousness that is by the Law"!

"DO NOT SAY IN YOUR HEART, 'WHO WILL ASCEND INTO HEAVEN?' " (THAT IS, TO BRING CHRIST DOWN): God has already sent His Son "from heaven" (John 3:13; 6:50,51,58).

DO NOT SAY IN YOUR HEART": This may also be a quotation from Deuteronomy 9:4:

"Do not say to yourself, 'The Lord has brought me here to take possession of this land because of my righteousness.' No, it is on account of the wickedness of these nations that the Lord is going to drive them out before you."

"WHO WILL ASCEND INTO HEAVEN?": This verse and the next two verses refer to Deuteronomy 30:10-14: The commands and decrees of the Lord are not beyond your reach. They are not up in heaven, nor are they beyond the sea. Instead, the word of God is near you, and accessible to be heard, and obeyed.

• Comment on Rom 10:7

OR 'WHO WILL DESCEND INTO THE DEEP?' (THAT IS, TO BRING CHRIST UP FROM THE DEAD): This has been done already by God: He raised His Son from the dead (Acts 17:31), thereby demonstrated the working of His mighty power (Eph 3:19,20; Rom 1:4).

THE DEEP: The word "abyss" signifies that which has no bottom, and therefore is often applied to the sea as fathomless (Gen 1:2; 7:11, Septuagint).

• Comment on Rom 10:8

BUT WHAT DOES IT SAY? "THE WORD IS NEAR YOU; IT IS IN YOUR MOUTH AND IN YOUR HEART," THAT IS, THE WORD OF FAITH WE ARE PROCLAIMING: And so Paul asserts that he and the apostles were proclaiming the same "gospel" that Moses had, which was justification by faith.

• Comment on Rom 10:9

THAT IF YOU CONFESS WITH YOUR MOUTH…: This contains no promise about law, and no external ordinances. It requires an open declaration from the lips revealing a sincere belief within. On this basis a man could be saved.

"Confess" is the Greek word “homologeo" (cp. 1 John 1:9). In this context it refers to saying the same thing about Jesus Christ as other believers do. It is an acknowledgment of one's faith in Christ. Obedient Christians in the early church made this confession verbally and in water baptism, as we do today (cp. Matt 28:19,20).

"JESUS IS LORD," AND BELIEVE IN YOUR HEART THAT GOD RAISED HIM FROM THE DEAD, YOU WILL BE SAVED: It is important to realize that verse 9 is not intending to set out all that a man must believe for salvation. What can be said here is the briefest of summaries, and intended to imply other matters of the gospel.

Jesus is Lord because he is the Son of God, sent by God to be Saviour and King over all mankind (cp. Phil 2:11); this was particularly confirmed by the Father when He lifted him to His own right hand (Acts 2:33-36). To openly confess that Jesus is Lord is thus to acknowledge all of God's purpose with His Son, both "the things of the Kingdom and the things of the Name" (Acts 8:12). To believe that God raised him from the dead is to acknowledge God's seal upon him, for it was always upon the basis of his resurrection that the apostles proved that Jesus indeed was the Messiah (Acts 2:31,32,36; 13:35-38).

JESUS IS LORD: It was natural for the church to have a fundamental confession or profession of this fact, since at the beginning it was Jewish-Christian in its composition and therefore had in its background the example of confession in Israel, "The Lord our God is one Lord" (Deut 6:4). The coming of Christ necessitated the enlargement of the confession to include Jesus as Lord:

"For us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live" (1 Cor 8:6).

• Comment on Rom 10:10

FOR IT IS WITH YOUR HEART THAT YOU BELIEVE AND ARE JUSTIFIED, AND IT IS WITH YOUR MOUTH THAT YOU CONFESS AND ARE SAVED: References to the "heart" and the "mouth" are clearly carried over from Deuteronomy 30:14 (which is verse 8 here). Here, these two words become symbols of belief and confession. "For out of the overflow of the heart the mouth speaks" (Matt 12:34).

YOU BELIEVE AND ARE JUSTIFIED: The KJV has: "Man believeth unto righteousness", which is better. "Unto" here is "eis", which implies movement toward a specific objective. Belief or faith has one purpose, one goal, toward which it turns and moves, and that is righteousness or justification.

YOU CONFESS AND ARE SAVED: The KJV is similar here: "Confession is made unto ['eis'] salvation." The act of confession is the means by which salvation is demonstrated. Jesus reinforces this when he says,

"Whoever acknowledges ['homologeo': cp. Rom 10:9] me before men, I will also acknowledge ['homologeo'] him before my Father in heaven" (Matt 10:32; cp. Luke 12:8). John writes, "If anyone acknowledges ['homologeo'] that Jesus is the Son of God, God lives in him and he in God" (1 John 4:15).

On this, Haldane writes: "Faith is necessary to obtain the gift of righteousness. Confession is necessary to prove that this gift is received. If a man does not confess Christ at the hazard of life, character, property, liberty, and everything dear to him, he has not the faith of Christ. In saying, then, that confession is made unto salvation, the apostle does not mean that it is the cause of salvation, or that without it the title to salvation is incomplete. When a man believes in his heart, he is justified. But confession of Christ is the effect of faith, and will be evidence of it at the last day. Faith which interests the sinner in the righteousness of Christ is manifested by the confession of his name in the midst of enemies, or in the face of danger."

WITH YOUR HEART: Islip Collyer writes: "We use the word heart now with the same meaning that it bears in the language of Scripture. We refer to the deeper part of the mind where character is formed. A man may believe the Gospel in the sense that he gives intellectual assent to the argument presented to him, yet with such shallow belief that he may quite fail to play the part of a Christian. To use an old phrase, 'he is convinced but not converted.' If, however, he goes further and believes 'with all the heart', it will be 'unto righteousness' (Rom 10:10). 'Ye shall seek me', said God through the prophet Jeremiah, 'and ye shall find me if ye search with all the heart' [Jer 29:13].

"In this sense the word heart is frequently used in the Book of Proverbs. 'My son, give me thine heart, and let thine eyes delight in my ways' (Prov 23:26). Death and destruction are before the Lord: how much more the hearts of the children of men (Prov 15:11). And referring to the undesirable patron, "Eat and drink, says he, but his heart is not with thee" [Prov 23:7].

"All these passages may contain hidden depths, but the main meaning needs no interpretation. The word heart is used just as we employ it now. We may know what a man says, what he does and how he appears to us, but we do not know what is in his heart; how he thinks and feels. Does that smile cover an opposite feeling which would better be expressed by a scowl? Are those smooth words genuine, or are they intended to deceive? We cannot know what is in the heart of another man. We may be deceived even as to what is in our own, but all hearts are open and naked to God.”

• Comment on Rom 10:11

AS THE SCRIPTURE SAYS, "ANYONE WHO TRUSTS IN HIM WILL NEVER BE PUT TO SHAME": This is from Isaiah 28:16: Scripture indicates how faith can be transforming for one's life, replacing fear and hesitation with bold confidence that rests on the sure promises of God. For this purpose Paul uses Isaiah 28:16 (cf Rom 9:33).

In the context of Isaiah 28, "him" here refers to the "sure foundation stone". This stone is the subject here, in contrast to the Temple itself or the Law! This in itself suggests that, in the days of Isaiah, it was understood that there was, and there would be, someone greater than the Temple and the Law, and that someone — as Paul knows — was, ultimately, the Lord Jesus Christ.

The KJV of Isaiah 28:16 reads: "He that believeth shall not make haste", but the NIV for the verse has: "…will never be dismayed." This aligns more nearly with its other New Testament citations (Rom 9:33; 1 Pet 2:6).

• Comment on Rom 10:12

FOR THERE IS NO DIFFERENCE BETWEEN JEW AND GENTILE: This belief and its blessing is open to "anyone" — Jew and Gentile alike. Whatever "difference" or "distinction" (NET) there may be in the two groups in certain respects, there is no difference when it comes to the need for Christ and the availability of his salvation (cf Rom 3:22). Thus Paul writes elsewhere, "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus" (Gal 3:28).

THE SAME LORD IS LORD OF ALL AND RICHLY BLESSES ALL WHO CALL ON HIM: In Romans 3:30 Paul reasoned that because God is one there is only one means of salvation for all. Now, in a similar way, he argues that because Jesus is Lord, a title that implies that he is over all (both Jew and Gentile, e.g., Isaiah 49:6,7; Psalm 22:7,8; Acts 10:36), then his riches must extend to all. The sense in which he is "rich" to all may be seen from:

• Romans 2:4: "the riches of his kindness, tolerance and patience";
• Romans 9:23: "the riches of his glory"; and
• Ephesus 1:7: "the riches of God's grace".

• Comment on Rom 10:13

FOR, "EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED": This is a quotation from Joel 2:32. The same passage, from Joel, had been quoted by Peter on the Day of Pentecost, in his appeal to Jews, to believe, repent, and be saved (Acts 2:16-21). The "salvation" of which Peter speaks involves deliverance for God's people on Mount Zion and in Jerusalem.

A word like "everyone" means, often, representative from all kinds (classes, or races) of mankind, but not of course every single human being. There are many Bible examples of "all" meaning "without distinction" rather than "without exception" (John 1:7, 9; 3:26; 5:28; 8:2; 12:32; 13:35; 1 Tim 2:1,2; 4:15; 5:20; 6:17; Heb 2:9).

WHO CALLS ON: This implies trust, or faith, in the One called upon.

THE NAME OF THE LORD: Jesus bears his Father's Name. Thus those who call upon him, call upon Yahweh or Jehovah, thus fulfilling the words of the prophet (Acts 2:21-39; 3:13).

SHALL BE SAVED: This is the end reached; it forcefully concludes the apostle's argument, namely: Salvation by faith is an opportunity offered to all.

• Comment on Rom 10:14

HOW, THEN, CAN THEY CALL ON THE ONE THEY HAVE NOT BELIEVED IN?: Now the apostle turns from the responsibility of the seeker after salvation to emphasize the role that believers are intended to have in God's plan for preaching the gospel. Calling on the Lord is meaningless apart from some assurance that he is worthy of confidence and trust, and that he has something to offer which guilty sinners need. Calling on Him and trusting in Him are two sides of the same coin. The verse suggests that calling on the Lord continues to be a mark of the believer, not simply the first step in the direction of establishing a relationship with him (cp. 1 Cor 1:2).

AND HOW CAN THEY BELIEVE IN THE ONE OF WHOM THEY HAVE NOT HEARD?: Paul proceeds to the second consideration in his closely reasoned argument: Faith depends on knowledge. One must hear the gospel before he can be expected either to receive it or reject it.

AND HOW CAN THEY HEAR WITHOUT SOMEONE PREACHING TO THEM?: The KJV has "without a preacher", which may be misleading, in that it implies (or it may be inferred therefrom) that there is a special office of preacher. This is of course not the case at all. All God's children are (or should be) preachers, in one way or another.

• Comment on Rom 10:15

AND HOW CAN THEY PREACH UNLESS THEY ARE SENT?: Preachers will not go forth unless they are sent. Is there any Scriptural support that God intended to send forth preachers to all men? Yes! For starters, Isaiah 52:7, which Paul now quotes, with perhaps an allusion to Nahum 1:15 also.

The context of Isaiah's words was the announcement of god's favor in restoring Jerusalem following the Babylonian captivity. Likewise, the hope of the gospel involves the final and complete restoration of Jerusalem, from all captivity, to become the capital of God's Kingdom on earth.

THEY ARE SENT: To be "sent" suggests at least two things:

• that one operates under a higher authority, and
• that his message does not originate with himself, but is given him by the sending authority.

The prophets were men who were sent in these two respects. So was the Lord Jesus (John 3:34; 7:16). So is the believer today in his or her witness-bearing capacity. The apostles received their commission from the risen Lord as he in turn had been sent by the Father (John 20:21). In addressing the Roman ecclesia, Paul was careful to state at the very beginning that he was called and set apart for the ministering of the gospel (Rom 1:1).

In the context of Isaiah 52, these preachers are being sent to all men:

”The Lord will lay bare his holy arm in the sight of all the nations, and all the ends of the earth will see the salvation of our God… so will he sprinkle many nations, and kings will shut their mouths because of him" (Isa 52:10,15).

AS IT IS WRITTEN, "HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS!": The NET translates, "How timely is the arrival of those who proclaim the good news." While the Greek word "horaios" means generally "beautiful, attractive, or welcome", it means in this context "coming at the right or opportune time" (Bauer and Danker, A Greek-English Lexicon of the New Testament). In effect, "beautiful feet" are those which arrive at the right time, bringing good news.

The identical Greek word appears in Acts 3, where the man who was crippled from birth is healed by Peter, who makes his feet strong. The man jumped to his feet and began to walk. Leaping about, he praises God. All of this happened at the temple gate called "Beautiful" ("Horaios") (Acts 3:2, 10)!

Referring to Isaiah 52:7, Paul appropriates the same words to himself: As Paul quotes, or paraphrases, Isaiah, the "feet of him" becomes the "feet of those".

There are other examples of Paul (and perhaps others) typically changing from the singular (Christ) to the plural (believers in Christ), when speaking of God's commission to preach:

The singular (Jesus Christ). The plural (Paul, the apostles, and other believers). "I will make you (singular) a light for the Gentiles" (Isa 49:6). "The Lord has commanded us (plural): 'I have made you a light for the Gentiles' " (Acts 13:47). "I will keep you and will make you to be a covenant for the people…" (Isa 49:8). "As God's fellow workers (plural) we urge you not to receive God's grace in vail. For he says…" (2 Cor 6:1,2). "I will never leave you (singular, i.e., Joshua) nor forsake you" (Josh 1:5). "Keep your lives (plural) free from the love of money… 'Never will I leave you; never will I forsake you" (Heb 13:5,6).

Paul' use of "our message" in the next verse confirms this view.

• Comment on Rom 10:16,17

That is, "Who has believed (literally, 'given FAITH') to our teaching? So then FAITH (the same word) comes by teaching…" The idea of "faith" provides the connection between these two verses.

BUT NOT ALL THE ISRAELITES ACCEPTED THE GOOD NEWS. FOR ISAIAH SAYS, "LORD, WHO HAS BELIEVED OUR MESSAGE?" CONSEQUENTLY, FAITH COMES FROM HEARING THE MESSAGE, AND THE MESSAGE IS HEARD THROUGH THE WORD OF CHRIST: "Message" is "report" (KJV), but even better is "preaching" (NIV mg). Hodge writes, "What faith really is, in Biblical language, is receiving the testimony of God. It is the inward conviction that what God says to us in the gospel is true. That — and that alone — is saving faith."

"The word of Christ" here is, in some manuscripts, "the word of God", but most scholars favor the former. "Word of Christ" can mean the word which Christ proclaims, or the word of others who proclaim Christ.

Nevertheless, not all had welcomed his glad tidings and obeyed it. But this also had been predicted by Isaiah: "Lord, who has believed our message?" (Isa 53:1). What a change of atmosphere from Paul's quotation of Isaiah 52:7 (v. 15) to his quotation of Isaiah 53:1 (v. 16)! The prophet foresaw a repudiation of the message about salvation through a suffering Servant. History has sustained that prophecy, as Paul himself stated elsewhere: "Christ crucified… a stumbling block to Jews and foolishness to Gentiles" (1 Cor 1:23).

• Comment on Rom 10:18

BUT I ASK: DID THEY NOT HEAR? OF COURSE THEY DID: "THEIR VOICE HAS GONE OUT INTO ALL THE EARTH, THEIR WORDS TO THE ENDS OF THE WORLD": Psalm 19:4 speaks of a universal extension of the gospel to all the world.

• Comment on Rom 10:19

AGAIN I ASK: DID ISRAEL NOT UNDERSTAND?: There remains the possibility, however, that in spite of hearing the message, Israel has not understood it. So in all fairness this should be considered, for if it were true, it would be a mitigating factor in their situation. But the very form of the question in the original contains an implicit denial that Israel's failure results from lack of understanding.

At Pentecost Peter spoke of the ignorance of his countrymen as explaining the crucifixion. But as time went on, fewer and fewer Jews in proportion to the total population of the nation responded to the gospel. A hardened attitude set in. The precedent of the Jews who did respond to the gospel, instead of moving their fellow-Jews, only embittered them. Then, as the gospel spread abroad and was received by Gentiles in ever greater numbers, this served to antagonize them still further.

FIRST, MOSES SAYS, "I WILL MAKE YOU ENVIOUS BY THOSE WHO ARE NOT A NATION; I WILL MAKE YOU ANGRY BY A NATION THAT HAS NO UNDERSTANDING": Now Paul quotes Deuteronomy 32:21: Because of the Jews’ lack of faith, and their idolatry, God would turn from them to the Gentiles. By the time Paul writes this, Gentile response to God and His Word had surpassed the response of the Israelites, so the quotation here is apt and telling in its effect. And those Gentiles who lacked special revelation and the moral and religious training which God provided for Israel, have proved more responsive than the “chosen people”.

I WILL MAKE YOU ANGRY: Indeed, the people of Israel were angry at the repentance of the Gentiles. The Acts give considerable evidence of this (Acts 17:4,5; 21:28; 22:21,22; cp. 1 Thes 2:16).

This quotation from Deuteronomy 32:21 is again put to use in Romans 11:11, 14. It echoes the "not-people" passages of Hosea in Romans 9:25,26.

• Comment on Rom 10:20

AND ISAIAH BOLDLY SAYS, "I WAS FOUND BY THOSE WHO DID NOT SEEK ME; I REVEALED MYSELF TO THOSE WHO DID NOT ASK FOR ME": Isaiah, in 65:1, proclaimed daring words intended to boldly disturb the self-contented minds of the Jews. This thought is reminiscent of Romans 9:30: the Gentiles, who had not even sought after righteousness, found it on the basis of faith, and also in increasing numbers compared to the Jews.

• Comment on Rom 10:21

BUT CONCERNING ISRAEL HE SAYS, "ALL DAY LONG I HAVE HELD OUT MY HANDS TO A DISOBEDIENT AND OBSTINATE PEOPLE": This is from Isaiah 65:2. The Lord God is the one who is seeking, reaching out to His people continually with a plea that Israel return to Him in loving obedience. Sadly, all He meets with is rejection.

The people of Israel not only proved themselves to be "disobedient", but also "obstinate". This word "antilego" means 'to speak against, to talk back, or to contradict". Not only did they refuse to obey, but they spoke and acted against what the Lord asked them to do.

We may conclude that the spiritual condition of Israel does not come from a lack of opportunity to hear the gospel or a lack of understanding of its content. Instead, it must be traced to a stubborn and rebellious spirit like that which arose in the days of Moses and the days of the prophets. It is the more grievous now because God has spoken His final word in His Son and has been rebuffed by those who should have been the most ready to respond to His message.

The problem of the Jews

"In the eighth chapter, the apostle had declared the glorious and exalted privileges of the people of God. But it was impossible for one so ardently attached to his own nation, and so zealously concerned for the welfare of his countrymen, not to be touched with the melancholy contrast which naturally arose to his mind, as he turned from these lofty and cheering contemplations to consider the deplorable state of apostate Israel. If there was a people upon earth to whom, more than to another, the blessings of the gospel belonged as a birthright, it was assuredly to the descendants, according to the flesh, of Abraham, of Isaac, and of Jacob. But they had willfully rebelled against their God; they had rejected the Messiah, and consequently forfeited the rights and immunities secured to their forefathers by covenant. Their condition was therefore itself well calculated to awaken the sympathies of Paul; while at the same time it was necessary to vindicate the faithfulness of God, and to prove that the rejection of the Jews was by no means opposed to the absolute security of God's elect, on which he had been so largely [writing]. This subject is therefore discussed in the three following chapters" (Haldane).

The abrupt shift described by Haldane is confirmed by a note of Douglas Moo: "No conjunction or particle connects the two chapters, and the tone shifts dramatically from celebration (Rom 8:31-39) to lamentation (Rom 9:1-3)."

This section (Romans 9-11) contains unfinished business. Paul has insisted on the priority of the Jew (Rom 1:16), and has noted in part his advantages (Rom 3:1,2). Nevertheless, he has also been obliged to expose the Jews' failure and guilt, despite their being the chosen people of God. Those who have been under divine training for centuries, in preparation for the coming of the Messiah, have at the crucial time failed to receive him.

Has the purpose of God been frustrated? What does the future hold for this people? The problem faced here was underscored in Paul's own ministry. He had been faithful in going to the Jew first, but in place after place he had been rejected by Jewish unbelief. In Rome itself his strenuous effort to win a favorable verdict for the Lord Jesus Christ was to prove largely unsuccessful (Acts 28). Was his earlier statement about the power of the gospel (Rom 1:16) too hasty, too optimistic? Or were his own labors among his people inadequate? Paul could not accept either conclusion. He had to face the problem from the standpoint of God's purposes and ways.

Jew and Gentile are distinguished in the first three chapters, and are still distinguished as the circumcised and the uncircumcised in Romans 4. In Romans 5-8 the Jew/Gentile tension drops out of sight, but it is renewed in Romans 9-11 and brought under searching examination.

So was Paul, this former champion of Judaism, now an enemy of his nation and people? By no means! Here he states his willingness to die for them if they would accept Christ. His own feelings are especially strong: "There were ties of blood and the bonds of early days, which to a man of large sympathies were productive of much distress" (Carter, p. 99).

Outline:

• Romans 9: Israel's past election
• Romans 10: Israel's present rejection
• Romans 11: Israel's future salvation

A true first principle of our Faith is that the Lord Jesus Christ, the only-begotten Son of God, is also, and altogether, a human being:

"We do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are — yet was without sin (Heb 4:15).

"He himself suffered when he was tempted, [and therefore] he is able to help those who are being tempted" ((Heb 2:18).

There is a wonderful comfort in this; as believers in Christ, we are not alone in this world. Christ is with us. Because of the very nature which he possessed in the days of his flesh, we know that our troubles in the flesh are not foreign to him. He is able to share with us the good times and the bad, and there is no struggle or trial through which we might go which he cannot understand.

In Romans 8, Paul mentions a number of the ways in which Christ shares with us in our experiences, and in which we share with him in his experiences:

• "Summarturei": Christ ("the Spirit") agrees, or testifies, along with us ("our spirit") that we — he as well as his disciples — are all God's children (v 16).
• "Sunkleronomoi": We are co-heirs with Christ because we are all heirs of God (v 17).
• "Sumpascho": We share in Christ's "passion", or sufferings (v 17). We do this also, and especially, in the breaking of bread: "I have eagerly desired to eat this Passover with you before I suffer ['pascho'}" (Luke 22:15).
• "Sundoxasthomen": Consequently, we also may share in Christ's glory (v 17). Because we share in the sufferings of Christ, we shall also share in the glories that should follow (1 Pet 1:11).
• "Sustenazo": We, the new spiritual "creation", are groaning or sighing together with one another, and also sharing in the sighings (that is, the sufferings) of Christ. This sighing together with Christ is connected with the "sunodino": labor in childbirth, mentioned next.
• "Sunodino": This sighing together is as if we are all laboring to give birth, that is, to be reborn into "the glorious freedom of God's children" (v. 21,22).
• "Sunantilambanetai": The simple phrase in the NIV ("to help") means, literally, to take hold of a heavy burden together with others so as to assist them. Christ helps us to bear our burdens, and so we are burden-bearers together with him (v 26). Christ has invited us: "Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me… and you will find rest" (Matt 11:28,29).
• "Summorphos": God has marked us out, as believers, to be conformed to the likeness of His unique Son, the Lord Jesus Christ, so that he will be the "firstborn among many children" in the Father's divine family (v 29).
• "Sun auto": God did not spare even His own Son, but gave him up for us all, so that — "along with him" (Greek "sunauto") — we will receive the gracious gift of "all things" (v 32).

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).

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" '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).

(a) Rom 1:1-17: Introduction (b) Rom 1:18 — 3:20: The unrighteousness of all mankind

• Rom 1:18-32: Gentiles
• Rom 2:1 — 3:8: Jews
• Rom 3:9-20: Summary: all people

(c) Rom 3:21 — 5:21: Righteousness imputed: justification:

• Rom 3:21-26: Through Christ
• Rom 3:27 — 4:25: Received by faith
• Rom 5:1-11: The fruits of righteousness
• Rom 5:12-21: Summary: man's righteousness contrasted with God's gift

(d) Rom 6-8: Righteousness imparted: sanctification:

• Rom 6: Freedom from sin's tyranny
• Rom 7: Freedom from the law's condemnation
• Rom 8: Life in the power of the Holy Spirit

(e) Rom 9-11: The problem of the rejection of Israel:

• Rom 9; 10: The justice and cause of the rejection
• Rom 11: The restoration of Israel

(f) Rom 12:1 — 15:13: The gospel in practice:

• Rom 12: In the body, the church
• Rom 13: In the world
• Rom 14:1 — 15:13: Among weak and strong believers

(g) Rom 15:14 — 16:27: Conclusion and greetings

Note: The three doxologies in Romans serve to conclude each major section of the Letter, while at the same time dividing those sections:

• Romans 8:31-39 concludes the major theological portion of the Letter (Rom 1-8), in which the fundamentals of the gospel are outlined.
• Romans 11:31-36 concludes the section (Rom 9-11) which explains how, in the light of His revealed principles of salvation, God will yet show mercy to His people Israel.
• Romans 16:25-27 concludes the final, exhortational section of the Letter (Rom 12-16), as well as the whole Letter.

First, as to an overview: Paul's fourteen letters seem to fall into five groups:

• The earliest, 1 and 2 Thessalonians (and possibly Galatians), were written on his second missionary journey when he first went to Europe.
• Romans and 1 and 2 Corinthians were written during his third journey, when he spent most of his time in Ephesus. (This was at the time of the troubles in Corinth, when Titus was sent there: 2 Cor 8:16,23; 12:18.)
• Ephesians, Colossians, Philippians, Philemon and Hebrews were written near the end of his first imprisonment in Rome (Acts 28:30), when he was expecting soon to be released, as he indicated in several of them.
• Titus and 1 Timothy were written in the period after his release, when he was back working in the same area of Greece, Asia Minor, and Macedonia again.
• Finally, 2 Timothy was written, right at the end of his life, from prison again in Rome.

There are several different types of Pauline letters: 14 letters in all. Nine were written to seven ecclesias (if Galatians can be reckoned as an ecclesia) — there being two each to Corinth and Thessalonica. Just as Jesus Christ in the Apocalypse sent messages to seven ecclesias, so did Paul. (Seven is the Scriptural number of completion and perfection, suggesting that Paul's ecclesial letters contain the complete gospel and perfect instruction for all ecclesias.) Some of the nine ecclesial letters were written to answer special questions (as the two to Corinth); some to oppose special false doctrines (as that to the Galatians); and others to upbuild and strengthen generally.

From a different aspect, these nine ecclesial letters may be divided into three basic groups:

• Four doctrinal: Romans, 1 and 2 Corinthians, and Galatians.
• Three practical: Ephesians, Philippians, and Colossians.
• Two concerning Christ's return: 1 and 2 Thessalonians.

Paul's five other letters were also written for several purposes. They consist of one thoroughly personal letter (Philemon); one general letter, to Hebrew Christians with dangerous leanings toward Judaism (Hebrews); and three letters to individuals (Timothy and Titus) who were leaders of ecclesias.

Author: Paul.

Summary

Paul first demonstrates that Jews and Gentiles alike are sinners in the eyes of God and therefore worthy of death. That is the "bad news" that gives power to the "good news" (Rom 1:16,17), in which Paul explains that Jesus Christ is able to provide a covering for our sins. Further, he shows that Israel too, though presently in a state of unbelief, has a place in God's plan of redemption. The letter concludes with an appeal to the readers to work out their Christian faith in practical ways.

The fundamental theme of Romans is expressed in chapter 3: "For all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus" (Rom 3:23,24).

Romans is "an epistle which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, and, above all for the unspeakable importance of the discoveries it contains, stands unrivalled by any mere human composition, and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars" (James Macknight).

The ecclesia in Rome

The ecclesia was likely started by returning Roman Jews present on the day of Pentecost (Acts 2:10).

In A.D. 49, when Claudius banished the Jews from Rome (Acts 18:2), the ecclesia there was probably a predominantly Jewish meeting. Suetonius (The Twelve Caesars, p. 197) says, "Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, he expelled them from the City." This probably means an active Christian presence circa A.D. 40. The result was that, now, the Roman ecclesia was exclusively Gentile.

Later, either at Claudius' death (A.D. 54) or before, the decree relaxed and Jews returned. In the ecclesia now, there were slaves and freemen, poor and wealthy. But the most significant divergence:

Returning Jews stood on their privileges as members of the chosen race. When they had left Rome, Christianity was a growing sect within Judaism. Gentiles, the Romans, were the master-race! In the absence of the Jewish members they had eliminated many of the marks of Judaism.

Thus the ecclesia had lost its unique Jewishness. Now it was a volatile mixture. This may be seen in the following facts:

• In some passages, Paul appears to be addressing Gentiles (Rom 11:13,14; 15:14-16), whereas
• In other passages, he appears to be addressing Jews (Rom 2:17-24; 7:4).
• There is also a mix of names in Romans 16 — eight Jewish, four Roman, and ten Greek, by one count.
• The question about the weak and the strong in Romans 14 appears likely to be related to Jewish food laws.
• There seem to be separate house groups in Romans 16 (vv. 5,14,15).
• Two of its members were "eminent among the apostles" and were in the Truth before Paul (Andronicus and Junia, Rom 16:7).
• Some of the brethren were from the imperial household (Phil 1:13; 4:22).

C.E.B. Cranfield, International Critical Commentary: Romans

The time of writing

"Following his conversion on the Damascus Road (34 A.D.), Paul preached in Damascus, spent some time in Arabia, and then returned to Damascus. Next he traveled to Jerusalem where he met briefly with Peter and James. He then moved on to Tarsus, which was evidently his base of operations and from which he ministered for about six years (37-43 A.D.). In response to an invitation from Barnabas he moved to Antioch of Syria where he served for about five years (43-48 A.D.). He and Barnabas then set out on their so-called first missionary journey into Asia Minor (48-49 A.D.). Returning to Antioch Paul wrote the Epistle to the Galatians to strengthen the churches that he and Barnabas had just planted in Asia Minor (49 A.D.). After the Jerusalem Council (Acts 15), Paul took Silas and began his second missionary journey (50-52 A.D.) through Asia Minor and on westward into the Roman provinces of Macedonia and Achaia. From Corinth, Paul wrote 1 and 2 Thessalonians (51 A.D.). He proceeded to Ephesus by ship and then on to Syrian Antioch. From there he set out on his third missionary journey (53-57 A.D.). Passing through Asia Minor he arrived in Ephesus where he labored for three years (53-56 A.D.). During this time he wrote 1 Corinthians (56 A.D.). Finally Paul left Ephesus and traveled by land to Macedonia where he wrote 2 Corinthians (56 A.D.). He continued south and spent the winter of 56-57 A.D. in Corinth. There he wrote the Epistle to the Romans and sent it by Phoebe (Rom 16:1,2) to the Roman church" (Thomas Constable, Notes on Romans).

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Paul is about to take the Macedonia/Achaia collections to Jerusalem (Rom 15:25,26). Thus, he is in Greece (Acts 20:1-3), and Romans 16 implies quite clearly that he is in Corinth:

• Romans 16:1: Cenchrea was the port of Corinth.
• Romans 16:23: Paul's host, Gaius, is probably the Corinthian Gaius ( 1 Cor 1:14).
• Romans 16:23: Erastus is also associated with Corinth (Acts 19:22; 2 Tim 4:20).

So most probably the date of writing is early 57 A.D., although the absolute date depends upon when Festus succeeded Felix (cf Acts 24:27) — which affects the date of Paul's arrival in Jerusalem. Paul intends to go on to Rome afterwards (Rom 15:28; Acts 19:21), but already he has fears about his survival in Jerusalem (Rom 15:30-32); these were well-founded, as he only reached Rome as a prisoner.

Reason for writing

Paul is writing a systematic theology: Romans covers many of the same points as other epistles, e.g., much of it parallels Galatians, and Romans 14 is quite similar in content to 1 Corinthians 8-10. However, Romans covers the same points in greater depth, and is more carefully reasoned. We may think of it as Paul's definitive statement on the atonement.

Paul is preparing the ground for a visit to Rome (Rom 1:10-15; 15:22-29), a place he does not know firsthand. Romans 1 refers to a visit for its own sake, to preach "to you also" in Rome (Rom 1:15), some of whom he knows (Rom 16:3,5,7,8). But Romans 15 indicates that he needs their practical support for his western mission. These two points do not necessarily create a contradiction, since Paul needs a personal relationship with them before he can expect their support. Paul has wished to visit Rome for some time but circumstances have never permitted it (Rom 1:10, 13; 15:23). Paul's policy always took him to "uncultivated" areas (Rom 15:20-22). Even now he only intends a brief visit (for a rest, he says: Rom 15:32) en route to Spain (Rom 15:24,28). But he still intends to preach while there (Rom 1:11-15) — so it seems not so restful after all!

Paul wishes to address the Jew/Gentile conflict. This unlocks most of the letter. Should the ecclesia live within the fold of Judaism, or maintain a completely separate existence?

Paul's position is that the ecclesia cannot be separated from its Jewish roots. He sees that God's dealings with mankind since Abraham (at least) form part of a consistent purpose; Jews are not required to stay in Israel as it now is, but (along with believing Gentiles) to enter the Israel which God has always purposed — whose ancestry in Abraham is spiritual not fleshly. While the law was good as a guide to life, and as a revealer of sin, it has no power to save, or even to produce in the hearers the true righteousness God seeks in us.

In summary, Paul really weaves two themes together:

• The justification of sinners by God's grace alone, in Christ alone, through faith alone.
• God's people are defined not by race, practice (e.g., circumcision) or culture (e.g., Jewish), but by faith.

Note that Paul mentions three places which he intends to visit: Jerusalem, Rome itself (Rom 1:10-13; 15:23,24) and Spain (Rom 15:24, 28). This itself combines the Jewish and Gentile realms (with the Roman ecclesia providing both). But the visit to Jerusalem has a relevant purpose: it is to deliver the gifts of the Gentile ecclesias, collected in a cooperative spirit for the benefit of those undergoing hardship there. He intends taking representatives of the Gentile ecclesias with him ( 1 Cor 16:3,4). Thus there will be seen Jew and Gentile, working together.

As Paul's concerns in his own circumstances coincide closely with the particular issues within the Roman ecclesia, the result is the letter we have, the product of mature consideration and careful reasoning, a sustained and coherent statement of the gospel.

Is this relevant to us? In our day, and among ourselves, we have the same tensions between:

• a perceived need for regulations, and a focus on conformity of practice, on the one hand; and
• a view that such regulation is a form of Judaism, stifling the development of individual understanding, and thus something to be resisted.

The truth of the matter lies, surely, somewhere between the extremes.

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It is not historical scholarship which is needed for the understanding of Paul; nor is it the insight of genius. It is despair. Paul did not preach for scholars, nor even for philosophers; he preached for sinners. He had no gospel except for men whose mouths were stopped, and who were standing condemned at the bar [judgment seat] of God.

James Denney, The Christian Doctrine of Reconciliation

A Note about Translations

The New International Version (NIV) is used as the standard version here. Unless otherwise noted, all quotations are from the NIV.

Like all translations, the NIV has some textual difficulties, specifically a few passages in the New Testament. These passages are disputed on textual grounds, but when such questions arise the reader can usually improve the “majority opinion” by resorting to the alternate renderings given in the margin. Despite this relatively minor problem, it must be acknowledged that the NIV is far in advance of the older versions in utilizing the latest archaeological discoveries and textual analyses to understand the Old Testament text.

The NIV is also an improvement upon others in its adoption of more modern, easier-to-understand language throughout. A modern English translation needs to be faithful to two masters:

• Firstly, of course, it ought to be faithful to the original languages in which the inspired writers presented God’s message.
• Secondly and equally importantly, it ought to be faithful to the language (i.e., modern English) in which that original message must now be read and understood.

It is the writer’s opinion that, among readily available translations, the NIV fulfills both these criteria better than any other.

Furthermore, the NIV has been for some time the most popular and widely used modern version. This can make it, for now, the most useful for communicating truths to the modern world.

What should be written in a brief introduction about a man like Paul? He was, quite simply, the greatest man ever to follow the Lord Jesus Christ — a man whose heart throbbed always with love for God and love for his brethren, despite their failures, despite even their sins against him. He was a man who truly "filled up", or completed, that which was lacking in the sufferings of Christ (Col 1:24); for he surely took up the cross and followed his Saviour, even unto death. With no pride or arrogance, but in simple truth, he was able to say of himself that he had been: "In labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that are without, that which cometh upon me daily, the care of all the churches" (2 Cor 11:23-28).

Originally "Saul" (which may signify "appointed by God), he changed his name to Paul — or perhaps adopted his Greek name more regularly — a name signifying "small, or little". He was a man small in stature (2 Cor 10:1,10), and perhaps he had become "small" in his own eyes ( 1 Cor 15:9; 2 Tim 1:15). At any rate, it was a Gentile name for an apostle to the Gentiles (Gal 2:9).

Paul was "a chosen vessel", to bear the gospel of Christ before the Gentiles (Acts 9:17). He was learned in all the Law and the prophets, having been taught by the famous Gamaliel (Acts 22:3), who was a member of the Sanhedrin. But more importantly, he was directly instructed by Christ (Gal 1:12). No man ever carried out a commission better. It goes almost without saying, therefore, that his writings are fully inspired by God (2 Tim 3:16,17).

The Pastoral Epistles (1 Timothy, 2 Timothy, and Titus) were Paul's last recorded writings, written after the first imprisonment at Rome (Acts 28:30). Although some (mostly modern) writers would contend otherwise, the general consensus of expositors and historians (which seems more likely) is that Paul lived and worked some years after the captivity related in the last chapter of Acts. Early Christian testimony informs us that Paul's appeal to Caesar (Acts 25:11) had a successful conclusion, and that after his first imprisonment he was released in approximately 63 A.D. After this he appears to have spent a couple of years of freedom before he was again arrested and condemned. In these last several years he wrote, first of all, 1 Timothy and Titus — which have much in common. (That Paul was at liberty when he wrote to Titus is substantiated by Titus 3:12.) At the very last, Paul wrote 2 Timothy from prison, in his second confinement, fully expecting to die soon afterward (2 Tim 4:6).

With a very few exceptions, Paul's letters were written to meet immediate situations. They were not dispassionate treatises written in the peace and silence of a well-stocked study. There was some threatening situation in Corinth, or Galatia, or Thessalonica, and he wrote a letter to meet it. Or there were dearly beloved "sons" in the faith, like Timothy and Titus, whose hands needed strengthening in difficult positions — and, again, Paul took time out from an unbelievably busy life to meet the need.

But we must not think that a composition is of no consequence to us because it was written to address an immediate situation which has long since ceased to exist. Indeed, it is just because the frail flesh we all bear does not change that God still speaks to us today through the letters of Paul. In these little letters, a great and good and truly humble man still "lives" and pours out his heart and mind in love to us, his beloved children in the Truth.

Paul's longstanding policy regarding preaching is summarized in Romans 15:20:

"It has always been my ambition to preach the gospel where Christ was not known, so that I would not be building on someone else's foundation."

So why did he choose to write his most comprehensive statement about the gospel to an ecclesia which at the time he had never visited?

The Roman church contained the most volatile mix of members imaginable in the first century. There were many Jews, still quite committed to the observance of the Law of Moses in many particulars. And there was also a large number of Gentiles, converts from the gross idolatry of the Roman world. In Rome such Gentiles were, in a number of cases, from influential Roman families.

Harry Whittaker describes what he calls "the strange social situation" in Rome:

The Jewish Christians had lived all their days following the strict food laws and prohibitions which all through the centuries have done more than anything else to maintain Jewish separatism. These Jews would inevitably be infected with the spiritual snobbery which was very much a characteristic of Jewry at that time… They knew themselves to be the chosen race, "beloved for the fathers' sakes". [To these Jews] Gentiles were mere "dogs", ignorant idolaters, steeped in all kinds of abomination. Even believing Gentiles would be seen to be religiously much inferior to themselves, and accordingly many (or most) of these Jewish believers would look down on their Gentile brethren, who had not grown up in the nurture of the Scriptures, as though they were of lower status in the Faith.

On the other hand some of these Gentiles were from some of the highest families in the Empire. And practically all of them would be accustomed to thinking of themselves as members of the Master Race, the nation which had built the strongest Empire the world had ever known. Especially were they used to looking down their noses at Jews who [had] somehow managed to get themselves disliked by most Gentiles. Here, then, was a situation which from earliest days was fraught with difficulty. Oil and water do not mix. Then how much less the hope that Jews and Romans would join together in a fullness of fellowship so as to adorn the doctrine of Christ!

Bible Studies, p. 304

It was in this ecclesial environment that Aquila the Jew and Priscilla the Roman lived. They may have seen real evidence of the Body of Christ being split down the middle, into two cliques organized according to nationality. What could be done about it? Since this married couple represented, between themselves, both sides of the great divide, and since they had been close associates and coworkers with the apostle Paul, they may have decided on a course of action designed to bring the Roman ecclesia or church closer together as One Body: They would request that Paul write a letter to the Roman brethren, which would lay out the full gospel of Jesus Christ, but would also present that gospel in the context of the significant differences between the two major components of their ecclesia (cf Rom 9-11), along with strong exhortation to develop and maintain a true unity in the bond of the Spirit (Rom 14-15:13).

Evidence of this background and origin of the Epistle to the Romans is found as early as its introductory statement of intention:

"I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile" (Rom 1:16).

Both Jews and Gentiles were in the same situation regarding this salvation: they were all sinners, and all in need of the mercy of God (Rom 1:18-3:20). How could either group look down upon or feel superior to the other? All alike needed the grace of God in equal portions:

"Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too, since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith" (Rom 3:29,30).

Going on in the letter, Paul writes of "Abraham, our forefather" (Rom 4:1), but immediately makes it plain that Abraham is the father not just of Jews, but especially of all who have faith. In fact, he is destined to become "the father of many nations" (v 17) — Jews of course but also many, many Gentiles.

On and on Paul leads his readers, through baptism and a new life and the great joys of belonging to the family of God in Christ (Rom 6-8). These were what all believers — no matter their ethnicity or language or background — held in common with one another. And thus to the section mentioned above (Rom 9-11), where the respective current situations of Jews and Gentiles is analyzed, with the assurance that, no matter how far away any peoples may remove themselves from the mercies of God, He is able to graft them into His own "tree" and the One Hope again.

Then to Romans 12:3-8, and the wonderful allegory of the One Body (which Paul developed even further in 1 Corinthians 12), with all its components belonging to one another and working together for the mutual benefit of the whole. And finally to the powerful and practical exhortations in the last major section of the letter (Rom 12-15).

At the end of the chapter cited above, Harry Whittaker concludes: "It makes a very impressive exercise for the modern reader to [read through] the epistle to the Romans at one (or, at most, two) sittings, looking at each paragraph from the point of view suggested here. The coherence and practical value of every section becomes greatly enhanced… Is there a lesson for modern times in all this?"