Romans 11

1 So I ask: Did God throw out his people? No! I myself am an Israelite from the family of Abraham, from the tribe of Benjamin.
2 God chose the Israelites to be his people before they were born, and he has not thrown his people out. Surely you know what the Scripture says about Elijah, how he prayed to God against the people of Israel.
3 "Lord," he said, "they have killed your prophets, and they have destroyed your altars. I am the only prophet left, and now they are trying to kill me, too."
4 But what answer did God give Elijah? He said, "But I have left seven thousand people in Israel who have never bowed down before Baal."
5 It is the same now. There are a few people that God has chosen by his grace.
6 And if he chose them by grace, it is not for the things they have done. If they could be made God's people by what they did, God's gift of grace would not really be a gift.
7 So this is what has happened: Although the Israelites tried to be right with God, they did not succeed, but the ones God chose did become right with him. The others were made stubborn and refused to listen to God.
8 As it is written in the Scriptures: "God gave the people a dull mind so they could not understand." "He closed their eyes so they could not see and their ears so they could not hear. This continues until today."
9 And David says: "Let their own feasts trap them and cause their ruin; let their feasts cause them to stumble and be paid back.
10 Let their eyes be closed so they cannot see and their backs be forever weak from troubles."
11 So I ask: When the Jews fell, did that fall destroy them? No! But their mistake brought salvation to those who are not Jews, in order to make the Jews jealous.
12 The Jews' mistake brought rich blessings for the world, and the Jews' loss brought rich blessings for the non-Jewish people. So surely the world will receive much richer blessings when enough Jews become the kind of people God wants.
13 Now I am speaking to you who are not Jews. I am an apostle to those who are not Jews, and since I have that work, I will make the most of it.
14 I hope I can make my own people jealous and, in that way, help some of them to be saved.
15 When God turned away from the Jews, he became friends with other people in the world. So when God accepts the Jews, surely that will bring them life after death.
16 If the first piece of bread is offered to God, then the whole loaf is made holy. If the roots of a tree are holy, then the tree's branches are holy too.
17 It is as if some of the branches from an olive tree have been broken off. You non-Jewish people are like the branch of a wild olive tree that has been joined to that first tree. You now share the strength and life of the first tree, the Jews.
18 So do not brag about those branches that were broken off. If you brag, remember that you do not support the root, but the root supports you.
19 You will say, "Branches were broken off so that I could be joined to their tree."
20 That is true. But those branches were broken off because they did not believe, and you continue to be part of the tree only because you believe. Do not be proud, but be afraid.
21 If God did not let the natural branches of that tree stay, then he will not let you stay if you don't believe.
22 So you see that God is kind and also very strict. He punishes those who stop following him. But God is kind to you, if you continue following in his kindness. If you do not, you will be cut off from the tree.
23 And if the Jews will believe in God again, he will accept them back. God is able to put them back where they were.
24 It is not natural for a wild branch to be part of a good tree. And you who are not Jews are like a branch cut from a wild olive tree and joined to a good olive tree. But since those Jews are like a branch that grew from the good tree, surely they can be joined to their own tree again.
25 I want you to understand this secret, brothers and sisters, so you will understand that you do not know everything: Part of Israel has been made stubborn, but that will change when many who are not Jews have come to God.
26 And that is how all Israel will be saved. It is written in the Scriptures: "The Savior will come from Jerusalem; he will take away all evil from the family of Jacob.
27 And I will make this agreement with those people when I take away their sins."
28 The Jews refuse to accept the Good News, so they are God's enemies. This has happened to help you who are not Jews. But the Jews are still God's chosen people, and he loves them very much because of the promises he made to their ancestors.
29 God never changes his mind about the people he calls and the things he gives them.
30 At one time you refused to obey God. But now you have received mercy, because those people refused to obey.
31 And now the Jews refuse to obey, because God showed mercy to you. But this happened so that they also can receive mercy from him.
32 God has given all people over to their stubborn ways so that he can show mercy to all.
33 Yes, God's riches are very great, and his wisdom and knowledge have no end! No one can explain the things God decides or understand his ways.
34 As the Scripture says, "Who has known the mind of the Lord, or who has been able to give him advice?"
35 "No one has ever given God anything that he must pay back."
36 Yes, God made all things, and everything continues through him and for him. To him be the glory forever! Amen.

Romans 11 Commentary

Chapter 11

The rejection of the Jews is not universal. (1-10) God overruled their unbelief for making the Gentiles partakers of gospel privileges. (11-21) The Gentiles cautioned against pride and unbelief, The Jews shall be called as a nation, and brought into God's visible covenant again. (22-32) A solemn adoring of the wisdom, goodness, and justice of God. (33-36)

Verses 1-10 There was a chosen remnant of believing Jews, who had righteousness and life by faith in Jesus Christ. These were kept according to the election of grace. If then this election was of grace, it could not be of works, either performed or foreseen. Every truly good disposition in a fallen creature must be the effect, therefore it cannot be the cause, of the grace of God bestowed on him. Salvation from the first to the last must be either of grace or of debt. These things are so directly contrary to each other that they cannot be blended together. God glorifies his grace by changing the hearts and tempers of the rebellious. How then should they wonder and praise him! The Jewish nation were as in a deep sleep, without knowledge of their danger, or concern about it; having no sense of their need of the Saviour, or of their being upon the borders of eternal ruin. David, having by the Spirit foretold the sufferings of Christ from his own people, the Jews, foretells the dreadful judgments of God upon them for it, ( Psalms 69 ) . This teaches us how to understand other prayers of David against his enemies; they are prophecies of the judgments of God, not expressions of his own anger. Divine curses will work long; and we have our eyes darkened, if we are bowed down in worldly-mindedness.

Verses 11-21 The gospel is the greatest riches of every place where it is. As therefore the righteous rejection of the unbelieving Jews, was the occasion of so large a multitude of the Gentiles being reconciled to God, and at peace with him; the future receiving of the Jews into the church would be such a change, as would resemble a general resurrection of the dead in sin to a life of righteousness. Abraham was as the root of the church. The Jews continued branches of this tree till, as a nation, they rejected the Messiah; after that, their relation to Abraham and to God was, as it were, cut off. The Gentiles were grafted into this tree in their room; being admitted into the church of God. Multitudes were made heirs of Abraham's faith, holiness and blessedness. It is the natural state of every one of us, to be wild by nature. Conversion is as the grafting in of wild branches into the good olive. The wild olive was often ingrafted into the fruitful one when it began to decay, and this not only brought forth fruit, but caused the decaying olive to revive and flourish. The Gentiles, of free grace, had been grafted in to share advantages. They ought therefore to beware of self-confidence, and every kind of pride or ambition; lest, having only a dead faith, and an empty profession, they should turn from God, and forfeit their privileges. If we stand at all, it is by faith; we are guilty and helpless in ourselves, and are to be humble, watchful, afraid of self-deception, or of being overcome by temptation. Not only are we at first justified by faith, but kept to the end in that justified state by faith only; yet, by a faith which is not alone, but which worketh by love to God and man.

Verses 22-32 Of all judgments, spiritual judgments are the sorest; of these the apostle is here speaking. The restoration of the Jews is, in the course of things, far less improbable than the call of the Gentiles to be the children of Abraham; and though others now possess these privileges, it will not hinder their being admitted again. By rejecting the gospel, and by their indignation at its being preached to the Gentiles, the Jews were become enemies to God; yet they are still to be favoured for the sake of their pious fathers. Though at present they are enemies to the gospel, for their hatred to the Gentiles; yet, when God's time is come, that will no longer exist, and God's love to their fathers will be remembered. True grace seeks not to confine God's favour. Those who find mercy themselves, should endeavour that through their mercy others also may obtain mercy. Not that the Jews will be restored to have their priesthood, and temple, and ceremonies again; an end is put to all these; but they are to be brought to believe in Christ, the true become one sheep-fold with the Gentiles, under Christ the Great Shepherd. The captivities of Israel, their dispersion, and their being shut out from the church, are emblems of the believer's corrections for doing wrong; and the continued care of the Lord towards that people, and the final mercy and blessed restoration intended for them, show the patience and love of God.

Verses 33-36 The apostle Paul knew the mysteries of the kingdom of God as well as ever any man; yet he confesses himself at a loss; and despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those who know most in this imperfect state, feel their own weakness most. There is not only depth in the Divine counsels, but riches; abundance of that which is precious and valuable. The Divine counsels are complete; they have not only depth and height, but breadth and length, Eph. 3:18 , and that passing knowledge. There is that vast distance and disproportion between God and man, between the Creator and the creature, which for ever shuts us from knowledge of his ways. What man shall teach God how to govern the world? The apostle adores the sovereignty of the Divine counsels. All things in heaven and earth, especially those which relate to our salvation, that belong to our peace, are all of him by way of creation, through him by way of providence, that they may be to him in their end. Of God, as the Spring and Fountain of all; through Christ, to God, as the end. These include all God's relations to his creatures; if all are of Him, and through Him, all should be to Him, and for Him. Whatever begins, let God's glory be the end: especially let us adore him when we talk of the Divine counsels and actings. The saints in heaven never dispute, but always praise.

Chapter Summary

INTRODUCTION TO ROMANS 11

The apostle having spoken of the calling of the Gentiles, and given a hint of the perverseness of the Jews in slighting the Gospel, proceeds in this chapter to treat of their rejection; in which he shows, that it was not universal, though of the greater part in his time; and which he confirms by some passages out of the Old Testament, and then points at the end and design of God in the casting them off; and exhorts the Gentiles not to insult them, but to learn to be humble and cautious by what was done to them; and foretells the conversion of the Jews in the latter day, which will be general, so that their rejection is not final; and resolves the whole dispensation of God, both with respect to Jews and Gentiles, into the unsearchable wisdom and sovereign will of God: he begins with an objection he saw would be made upon what he had said, concerning the calling of the Gentiles, and the unbelief of the Jews, that then God had wholly cast off his people, Ro 11:1, to which he answers with a "God forbid", by way of detestation; and by instancing in himself, who was of the people of the Jews, and yet was called; and by distinguishing between some and others among them: there were some who were foreknown, loved, and chosen of God from everlasting: these were not cast off, but others who were not foreknown, Ro 11:2, and then he illustrates the present case of the Jews by observing how it was with them in the times of Elias; who though he complained of their apostasy and cruelty, and imagined that there were none left but himself that worshipped the true God, yet there were then seven thousand, which were preserved from the idolatry of Baal, Ro 11:2-4, and so the apostle observes it was now, Ro 11:5, there was a small number whom God of his free grace had chosen, and reserved for himself, and so were not all cast away, as the objection suggested; and having called this choice an election of grace, he argues the contrariety and inconsistency of grace and works in this affair, Ro 11:6, and since it appeared that there were two sorts of people among them, one that were chosen and the other not, hence it was, that though Israel did not obtain the righteousness they sought for, yet they that were chosen obtained it, and so were not cast away, when the rest were, Ro 11:7, and that so it should be, or that this should be the case of the greater part of the Jews, that they should be given up to blindness and hardness of heart, the apostle proves by some testimonies of Isaiah and David, which he produces, Ro 11:8-10, hence follows an objection, that if this be the case, then God had appointed them to stumble, that they might fall even all of them, and always continue fallen; to which the apostle answers with a "God forbid", as usual, when anything is objected which is abhorred; and by observing the view, event, and order of things; showing, that the fall of the Jews issued in the salvation of the Gentiles; and the salvation of the Gentiles was to provoke the Jews to seek the same mercy, Ro 11:11, and then follows an improvement and illustration of this end, or event of their fall, Ro 11:12, that if the fall and lessening of the Jews were the means of enriching the Gentiles with the riches of Christ and his grace, what a glory must be brought to them, when they should all of them be converted and join them! and that the rejection of the Jews was neither total nor final, the apostle argues from his office, even as an apostle of the Gentiles, whom he addresses as such, Ro 11:13, and from his view and end in executing that office, which was to provoke the Jews to emulate the Gentiles, and so save some of them, Ro 11:14, and then he repeats in other words, Ro 11:15, the argument he had used in Ro 11:12, and proves the future conversion of the Jews, from the instances of conversion and sanctification, which had been, and were then among them; which were as the firstfruits to the lump, and the root to the branches; and were pledges and tokens of a general conversion and sanctification of them hereafter, Ro 11:16, and by occasion of the metaphor of the root and branches before used, he expresses the rejection of the Jews, by the breaking off some of the branches, and the reception of the Gentiles by their ingrafting into a Gospel church state among the converted Jews, enjoying the same privileges with them, Ro 11:17, and since they were originally of a wild olive tree, and merely of grace partook of the root and fatness of the good olive of the Gospel church state, as consisting first of the Jews, they ought not to be haughty and insolent, and boast and brag over the Jews, since they were beholden to them, and not the Jews to them, Ro 11:18, and whereas an objection might be made, that the Jews were cast out, to make room for the Gentiles, Ro 11:19, and therefore the one must be more deserving than the other; the apostle replies to it, Ro 11:20 by granting, that the one were broken off, or rejected, that the other might be ingrafted, or taken in but then as it was owing to unbelief in the Jews that they were cast off, in which the Gentiles were before conversion as well as they, so it was by faith they stood in their church relation, which was the gift of God, and owing to his grace; so that their ingrafting and continuance in a Gospel church state were not the effect of merit in them; wherefore he gives them this good advice, not to be proud and lifted up with their privileges, as though they were of their own deserving, but to fear the Lord and his goodness, from whence they sprung; and suggests, that they should be so far from making such an use of the rejection of the Jews, that it ought rather to engage them to caution, care, and fear; for they were the natural branches in the olive tree, and if these were not spared when behaving disagreeably, they must not expect to fare otherwise, who were originally of the wild olive tree, should they act unworthy of the privileges they enjoyed, Ro 11:21, wherefore the apostle recommends to their serious consideration the severity of God in the casting off of the Jews, and his goodness in taking in them, the Gentiles; and threatens them with cutting off, should they slight, neglect, or misuse the goodness of God to them in his house and ordinances, Ro 11:22, and on the other hand, an intimation is given, that the Jews, though broken off shall be grafted in again, should their unbelief discontinue, and faith in Christ be given them, which was not impossible with God; he is able both to remove their unbelief, give them faith, and reinstate them in a church relation, Ro 11:23, and as it is without doubt he can do it, it looks very likely that he will; which may be argued from the ingrafting of the Gentiles, who were like the olive tree, wild by nature; were cut out from thence, and, contrary to nature, grafted into the good olive tree; wherefore by an argument from the lesser to the greater, much more may it be thought, that the Jews, the natural branches, will, in God's own time, be grafted in their former church state, some of their ancestors were in, Ro 11:24, yea, the apostle argues the certainty of their conversion, and reinstatement into the Gospel church, from the design of Providence in suffering blindness in part to happen to them; which was not intended always to continue, only until all the elect of God are gathered in among the Gentiles; and this mystery of Providence and grace, he thought fit to acquaint the Gentiles with, lest they should be conceited of themselves, as if they only shared the favour of God, and were deserving of it, to the contempt of the Jews, Ro 11:25, Moreover, the apostle affirms that all Israel shall be saved, Ro 11:26, which is consequentially deduced from what he had said, and which he proves by a passage, out of Isa 59:20, and by its being a principal part of the covenant, which God has made with them, which he will not break, but shall be fulfilled; when he shall make them sensible of their sins, and take them away by the application of his pardoning grace, Ro 11:27, and whereas the implacable enmity of the Jews to Christ and his Gospel might be objected to such a gracious procedure of God towards them, the apostle removes the objection, by granting that they were enemies to the Gospel on account of the Gentiles, to whom it was preached; but then there was a chosen people among them, who were beloved of God; which would be made manifest, because of the oath and promise made unto their their fathers, Ro 11:28, wherefore as the purposes, promises, and covenant of God are immutable, so the gifts of his grace, and the calling of his people included in them, are things certain and irrevocable, Ro 11:29, and so the calling of the Jews, and the gifts of his grace designed for them, which is another proof of their calling and conversion; and which is further argued, and made both more probable and certain, by comparing the case of the Jews and Gentiles together; as for the Gentiles, they were formerly infidels and obtained mercy, through the unbelief of the Jews, Ro 11:30, wherefore arguing from the less probable to that which is more so, the Jews, though for the present unbelievers, yet it may be thought, that through the mercy the Gentiles had received, they would some time or other be provoked to seek for, and so obtain the same mercy, Ro 11:31, and the rather this may be given into and received, not only because they both have been in a state of unbelief, but the end and design of God in concluding them in it, were to have mercy on each of them, Ro 11:32, which dispensation of God both to one and to the other by turns, in different ways, was so amazing and unaccountable to the apostle, that he breaks out into admiration at the wisdom and knowledge of God: which were so abundant, that they could not be searched out, conceived of, and expressed, Ro 11:33, the reasons of which lay in his own breast, and are only known to himself no one having known his mind, or been his counsellor, Ro 11:34, nor is he obliged to give an account of his matters, and the reasons of his proceedings, to any of his creatures; he is not indebted to them for anything, nor does he any injustice to any of them, by whatsoever steps he takes in Providence and grace; let that appear, and recompense will be made, Ro 11:35, everything must be resolved into his sovereign will and pleasure, and so this of choosing some, and leaving others, of rejecting the Jews, and receiving the Gentiles, and also that of calling the Jews again; as it is reasonable everything should, since all things are from him, through him, and to him, Ro 11:36, and so all glory is due unto him, and here ends the doctrinal part of this epistle.

Romans 11 Commentaries

Scripture taken from the New Century Version. Copyright © 1987, 1988, 1991 by Thomas Nelson, Inc. Used by permission. All rights reserved.