Romans 11

Romans 11 is a profound chapter where Paul addresses God's ongoing relationship with Israel, despite their widespread rejection of the Messiah, Jesus Christ. In this chapter, Paul discusses the concept of a remnant chosen by grace, the hardening of part of Israel to allow the inclusion of Gentiles, and the eventual salvation of all Israel as part of a deeper, mysterious plan of God. This discussion reassures that God's promises are irrevocable and highlights the depth of God’s wisdom and knowledge.

Romans 11:1
"I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin."

In Romans 11:1, Paul addresses a complex aspect of God's relationship with Israel in light of their national rejection of Jesus as the Messiah. He poses a critical question: Has God completely abandoned His people, Israel? Paul's emphatic response, "God forbid," using the strong Greek negation (μὴ γένοιτο), indicates that the notion of God fully rejecting His people is contrary to His character and promises.

Paul supports his argument by referring to his own identity as an Israelite from the tribe of Benjamin. This personal example serves to illustrate that God has not rejected individual Israelites who come to faith in Christ, despite the broader national rejection. Thus, while God may have set aside Israel as a national entity in terms of its role as the primary custodian of God's redemptive plan—a point underscored by Jesus in Matthew 21:43, where He states that the kingdom of God will be taken from them and given to a "nation bringing forth the fruits thereof" (referring to the community of believers in Christ)—He continues to work through and save individual Jewish people.

Paul's statement in Romans 11:1 emphasizes that while Israel as a nation has lost its position of privilege due to unbelief, the faithful remnant of Jewish believers, like Paul himself, demonstrates that God's dealings with Israel are not finished. God’s plan now inclusively spans to include all who believe, Jew and Gentile alike, forming a new spiritual community that fulfills the promise of becoming a "nation" that produces spiritual fruits. This perspective sets the stage for Paul's further discussion in Romans 11 about the mystery of Israel's partial hardening and eventual full inclusion into God's salvific plan.

Romans 11:2
"God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,"

God's enduring commitment to Israel is based on His foreknowledge and promises. Paul references Elijah’s story, where Elijah felt he was the only faithful one left, but God revealed He had preserved a remnant.

Romans 11:3
"Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life."

This verse continues the quote from Elijah, expressing his despair at Israel's apostasy and persecution of God’s messengers.

Romans 11:4
"But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal."

God's response to Elijah assures that He has preserved a remnant in Israel—those who have remained faithful and not worshiped other gods.

Romans 11:5
"Even so then at this present time also there is a remnant according to the election of grace."

Paul draws a parallel to his own time, stating that just as in Elijah’s time, there is currently a remnant chosen by God’s grace—not by works but by His gracious election.

Romans 11:6
"And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work."

If salvation is by grace, then salvation is not by works! It is one or the other, but it can't be both. If salvation has anything to do with works, then it can’t possibly be said to come by grace. The word works contradicts the meaning of word grace and the word grace runs counter to the word works – for works and grace are in complete opposition to each other, the two words are at variance with one another. If salvation was given to us because of the works we did, then you can’t possibly say that salvation is a gift of grace! A gift is a gift, and if one has to work for a gift, then it is no longer a gift, because is has been gained through works.

Paul is addressing the Jews' misunderstanding of the relationship between the law (works) and God’s covenantal promises (grace). Many Jews believed that their ethnic identity and adherence to the Law of Moses secured their standing before God. Paul refutes this, showing that true inclusion in God's people has always been based on grace, as exemplified by the remnant chosen by grace rather than by works. However, the reception of this grace is through faith. This relationship between grace and faith is central to Paul's theology and is elaborated more explicitly in other parts of his writings, such as in Ephesians 2:8-9, which states, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast."

Thus, Romans 11:6 highlights that God’s choice is rooted in His grace, independent of human merit. While faith is the means through which this grace is received, the verse primarily affirms the unearned and generous nature of God’s grace. This focus on grace emphasizes a comprehensive view of salvation, revealing how it is freely extended to believers.

Romans 11:7
"What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded"

Israel as a whole did not achieve righteousness through the law, which they pursued, but the elect obtained righteousness through grace. The others were hardened, as part of God’s sovereign plan.

Romans 11:8
"(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day."

Paul cites scripture to show that the hardening of part of Israel is part of God's prophetic plan, leading to spiritual insensitivity.

Romans 11:9
"And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:"

Quoting from Psalms, Paul shows that David also prophesied about Israel’s predicament—that their blessings would become curses because of their unbelief.

Romans 11:10
"Let their eyes be darkened, that they may not see, and bow down their back alway."

This continues the theme of divine judgment, suggesting a perpetual state of burden and blindness as a consequence of their rejection of God’s truth.

Romans 11:11
"I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy."

Paul clarifies that Israel's stumbling is not final or fatal. Rather, their temporary setback has opened the door for Gentiles to receive salvation, which in turn might provoke some Jews to re-evaluate and embrace Jesus as the Messiah.

Romans 11:12
"Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?"

Paul posits that if Israel's failure has resulted in spiritual wealth for the Gentiles, how much greater will the impact be when Israel fully embraces the gospel? This future event would bring even greater blessings to the world.

Romans 11:13
"For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:"

Paul addresses the Gentiles directly, emphasizing his role as their apostle. He takes pride in this role, knowing it serves God’s broader plan of salvation.

Romans 11:14
"If by any means I may provoke to emulation them which are my flesh, and might save some of them."

His hope is that by ministering effectively to the Gentiles, he might also stir some of his fellow Jews to jealousy and thus lead them to salvation through their desire to reclaim the blessings they see the Gentiles enjoying.

Romans 11:15
"For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?"

"For if the casting away of them be the reconciling of the world" - This part refers to the rejection of the gospel by the majority of the Jewish people during the time of Christ and the apostles. As a result, the gospel was preached to the Gentiles, which led to a widespread acceptance among non-Jews, effectively reconciling many from the world to God.

"what shall the receiving of them be" - This doesn't necessarily predict a future mass conversion of national Israel. Instead, it highlights the impact whenever an individual, Jew or Gentile, turns to accept the gospel. Such a turning to God by those who were previously in rejection is seen as spiritually significant and transformative.

"Life from the Dead" - This is a powerful metaphor for the transformative effect of the gospel. Just as resurrection means bringing the dead to life, the acceptance of the gospel by someone who had previously rejected Christ brings about a profound spiritual renewal and revival.

Romans 11:16
"For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches."

He uses an analogy from offerings and agriculture. Just as a portion of dough offered as firstfruits consecrates the whole batch, and a holy root sanctifies the branches, the faithful remnant of Israel imparts holiness to the whole.

Romans 11:17
"And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;"

Paul explains that some Jewish branches were broken off from the olive tree of God’s people because of unbelief, and Gentiles, as wild olive shoots, were grafted in. This allowed them to share in the rich heritage and blessings originally given to the Jews.

Romans 11:18
"Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee."

He warns Gentiles not to boast over the Jews. The Gentiles do not support the root; rather, it is the root (the patriarchs and the promises made to them) that supports them.

Romans 11:19
"Thou wilt say then, The branches were broken off, that I might be graffed in."

Anticipating an argument from prideful Gentiles, Paul acknowledges that they might claim they were grafted in because the Jews were unfaithful.

Romans 11:20
"Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:"

Paul confirms this but cautions them to remain humble and reverent. It was indeed unbelief that led to the Jews being broken off, and it is only by faith that the Gentiles stand—thus, they should be wary of arrogance.

Romans 11:21
"For if God spared not the natural branches, take heed lest he also spare not thee."

He warns the Gentiles that if God did not hesitate to remove unfaithful Israelites, He would similarly not hesitate to remove unfaithful Gentiles.

Romans 11:22
"Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off."

Paul reflects on the dual aspects of God’s character—His severity in judgment and His goodness in grace. Gentiles are reminded to continue in faith and obedience to benefit from God’s goodness, lest they face similar judgment as unfaithful Israel.

Romans 11:23
"And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again."

Conversely, Paul holds out hope that Jews who do not persist in unbelief can be re-grafted into their own olive tree, emphasizing God’s power and willingness to restore them.

Romans 11:24
"For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?"

He argues that if it was possible for Gentiles, who were like wild olive branches, to be grafted into the cultivated olive tree of Israel, it is certainly possible—and indeed more natural—for the original Jewish branches to be re-grafted.

Romans 11:25
"For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in."

The Mystery of God’s Plan: This verse refers to a "mystery" which, in the biblical context, often indicates a divine truth previously hidden but now revealed through the gospel. This mystery involves the current state of Israel and the role of the Gentiles in God's plan of salvation. The "mystery" is that Israel's partial hardening has a purpose within the larger context of God's redemptive work.

Partial Hardening of Israel: This "partial hardening" or blindness of Israel is understood as a temporary condition, intended to facilitate the gospel's spread among the Gentiles. It is not a total nor permanent rejection but serves a strategic role in allowing the full inclusion of the Gentiles into the family of God. This blindness lasts until a specific phase in God's plan is completed—the "fulness of the Gentiles."

Fulness of the Gentiles: The 'fulness of the Gentiles' refers to the period when the gospel is reached and accepted by a significant number of Gentiles worldwide. This emphasizes a global proclamation of the gospel before the end times, as envisioned in Revelation 14:6-12 with the preaching of the Three Angels’ Messages.

Implications for Israel and the World: The inclusion of the Gentiles is not just a temporary phase but is part of the permanent reconfiguration of God’s people, where Jews and Gentiles together form the spiritual Israel—the community of faith in Christ. Once the "fulness of the Gentiles" is achieved, the conditions are set for the next phase of God’s plan, which involves a renewed opportunity for Israel and the ultimate reconciliation and restoration of all things.

Romans 11:26
"And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:"

Jesus, coming from the lineage and locale of ancient Israel (Zion), fulfilled this prophecy initially through His earthly ministry. He offered salvation, teaching repentance and forgiveness, thus beginning the process of turning away ungodliness from Jacob. In the broader context of the New Testament, "all Israel" is seen not just as ethnic Jews but as a spiritual community comprising all who accept Jesus as Messiah, including Gentiles. This aligns with Galatians 3:29, which asserts that those in Christ are Abraham's offspring, heirs according to the promise.

The mission of turning away ungodliness continues through the work of the Holy Spirit in believers' lives, encouraging ongoing repentance and transformation in accordance with God’s will. The full scope of this prophecy will be realized at the Second Coming of Christ. At that time, Jesus will complete His work of salvation, definitively turning away all ungodliness and restoring all things. This event will mark the ultimate redemption of spiritual Israel.

Romans 11:27
"For this is my covenant unto them, when I shall take away their sins."

This verse underscores the essence of the new covenant, established through Jesus Christ’s sacrificial death on the cross, which enables the forgiveness of sins. This covenant fulfillment, as foretold by the prophets, demonstrates God's commitment to redeem His people by erasing their transgressions and restoring their relationship with Him. The word "them" in "My covenant with them" extends beyond ethnic Israel to include all who accept Jesus as their Savior—Jews and Gentiles alike. This broader group is regarded as spiritual Israel, which comprises individuals from all backgrounds who share a common faith in Christ. This concept emphasizes that the true descendants of Abraham are defined by faith (Galatians 3:29), not merely by ethnic lineage.

Romans 11:28
"As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes."

From the perspective of the gospel, Israelites who reject it are considered enemies, but regarding God's election and promises to the patriarchs, they are still beloved. This dual status reflects God's complex relationship with Israel.

Romans 11:29
"For the gifts and calling of God are without repentance."

Paul emphasizes that God's gifts and His call are irrevocable—once given, God does not change His mind. This assures believers of God's unchanging commitment.

Romans 11:30
"For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:"

Paul reminds the Gentiles that they too were once disobedient to God but have now received mercy as a result of Jewish unbelief, which opened the way for Gentile inclusion.

Romans 11:31
"Even so have these also now not believed, that through your mercy they also may obtain mercy."

Just as Gentiles received mercy through Jewish unbelief, Paul suggests that Jews may now receive mercy as a result of Gentile believers' mercy—highlighting a reciprocal relationship in God’s plan.

Romans 11:32
"For God hath concluded them all in unbelief, that he might have mercy upon all."

Paul concludes that God has allowed all—Jew and Gentile alike—to be disobedient, so that He might extend His mercy to everyone, demonstrating His comprehensive and inclusive plan for salvation.

Romans 11:33
"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!"

Overwhelmed by the profundity and scope of God’s plan, Paul breaks into doxology, praising God’s wisdom and the inscrutable nature of His decisions.

Romans 11:34
"For who hath known the mind of the Lord? or who hath been his counsellor?"

Paul emphasizes that no one can fully understand or advise God, underscoring His sovereignty and the mystery of His ways.

Romans 11:35
"Or who hath first given to him, and it shall be recompensed unto him again?"

He further asserts that no one can claim to have given anything to God that God must repay, highlighting God’s independence and the unearned nature of His grace.

Romans 11:36
"For of him, and through him, and to him, are all things: to whom be glory for ever. Amen."

Paul concludes the chapter by affirming that everything originates from, exists by, and is intended for God’s glory—an eternal truth and cause for continual praise.