Chapter 11

1 God hath not cast off all Israel. 7 Some were elected, though the rest were hardened. 16 There is hope of their conversion. 18 The Gentiles may not insult upon them: 26 for there is a promise of their salvation. 33 God’s judgments are unsearchable.

1. I say then. These words mark the beginning of a new stage in Paul’s argument concerning the condition of the Jews. “Then,” or “therefore” (oun), may refer back to Isaiah’s description of Israel’s disobedience (ch. 10:21), or perhaps to the entire previous discussion of Israel’s rejection. So far, in chs. 9 and 10, Paul has explained that God, as sovereign Creator, is free to reject Israel from their position as the chosen people, and that, since the Jews have refused to follow God’s way of righteousness, they deserve to be thus rejected. The rejection, however, is of the nation of Israel from its privileged position (see Vol. IV, pp. 30–35), not of the faithful remnant.

Cast away. Gr. apoµtheoµ, literally, “to repel,” “to push away from oneself” (cf. Acts 7:27). The form of the question in the Greek implies a negative answer. “God has not disowned His people, has He?” This question is one that might naturally arise from what has been already said about Israel’s faithlessness and disobedience. But Paul raises the question in order to answer it emphatically in the negative.

His people. Paul may have had in mind the OT passage, “For the Lord will not cast off his people, neither will he forsake his inheritance” (Ps. 94:14; cf. 1 Sam. 12:22), and thus have anticipated the emphatic denial he was about to make.

God forbid. See on ch. 3:4.

For I also. Paul sets forth evidence that not all the Jews had been rejected. He himself is an Israelite, and has been accepted by God. He knows from experience that the promised blessings belong to him and that therefore, even though he is a Jew, he has not been rejected. Many other Jewish Christians could testify to the same experience of which Paul here speaks.

Seed of Abraham. See on Matt. 3:9.

Tribe of Benjamin. By this reference Paul affirms that he came from the very core of the Jewish nation. The tribes of Benjamin and Judah were closely connected at the time of the revolt of the ten northern tribes (1 Kings 12:21), and they maintained the theocratic continuity of the Jewish race after the Babylonian exile (Ezra 4:1; 10:9). Thus a descendant of the tribe of Benjamin was indeed a “Hebrew of the Hebrews” (Phil. 3:5; cf. 2 Cor. 11:22).

2. Not cast away. Paul emphatically negates the question he has raised in v. 1.

His people. Even though Israel, as a nation, had rejected prophet after prophet and had finally sealed their rejection of the gospel by crucifying the Son of God, yet God did not reject them as individuals (see AA 375). It is true that God had forsaken Israel “as a nation” (EW 213; GC 615). “Through unbelief and the rejection of Heaven’s purpose for her, Israel as a nation had lost her connection with God” (AA 377). Nevertheless, this did not mean that God had withdrawn the possibility of salvation from those Jews who might wish to accept Christ. The message of ch. 11 is one of hope for the Jews. God is still calling after them as well as after the Gentiles. See Vol. IV, pp. 30–34; see on ch. 9:6.

Foreknew. See on ch. 8:29.

Of Elias. Literally, “in Elias,” meaning, probably, “in the passage of Scripture that contains the story of Elijah.” Or, the phrase may be rendered “by Elijah,” that is, Elijah was the speaker of the passage quoted. This latter usage can be demonstrated from rabbinical literature (see Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 3, p. 288).

Maketh intercession. Gr. entugchanoµ, “to meet with,” “to converse with,” hence, “to plead with,” “to appeal to” (see on ch. 8:26). The pleading may be for someone (ch. 8:27, 34) or against someone, as in this case.

3. Lord, they have killed. The quotation is from 1 Kings 19:10, 14. The words were spoken by Elijah when he had fled from Jezebel to the cave in Mount Horeb (see on 1 Kings 19). At that time the prophet believed that the entire nation of Israel had apostatized and that he alone remained faithful. But God replied that, although it was true that the nation as a whole had deserted Him, nevertheless there was still a remnant of faithful worshipers.

4. Answer of God. Gr. chreµmatismos, “the divine response,” the only occurrence of this word in the NT. It comes from the verb chreµmatizoµ, used in the NT to describe a divine communication or warning (see Matt. 2:12, 22; Luke 2:26; Acts 10:22; Heb. 8:5; 11:7).

Reserved to myself. Or, “left for myself.” The quotation is from 1 Kings 19:18.

To the image of Baal. Gr. teµ Baal, literally, “to Baal.” At times in the LXX (see Hosea 2:8; Zeph. 1:4) the name “Baal” in the Greek is preceded by the feminine definite article (teµ), though Baal was regarded as a male. One explanation is that even though Baal was a masculine deity, heathen images to the gods were often designated by the feminine, hence the translation “image of Baal.” Another possible explanation of Paul’s use of the feminine article is that the Jews, who came to have a strong aversion to pronouncing the name Baal, developed the custom of reading in its place the feminine word for “shame,” Heb. bosheth, Gr. aischuneµ (see the LXX of 1 Kings 18:19, 25). Such a substitution may have been in Paul’s mind when he chose to use the feminine article.

5. Even so then. As in Elijah’s time the apostasy of Israel was not so universal as it seemed to be, and as the prophet in his despondency believed it to be, so now the rejection of Christ by the Jews was not so complete in extent as some might suppose. There was now, as there was then, a faithful remnant. God was still dealing with His people upon the same principles.

Remnant. Gr. leimma, from the verb leipoµ, “to leave.” Leimma occurs nowhere else in the NT “remnant” is from kataleimma (Rom. 9:27), and from loipos (Rev. 11:13; 12:17; 19:21). However, the meaning is not substantially different.

Election of grace. God chooses those to constitute His remnant who accept His provisions of grace. They have not earned their membership by their works, but they have accepted freely the grace proffered them (v. 6). The reason why there was only a remnant of faithful ones left in Israel is that the mass of the Jews obstinately trusted to their own works instead of relying on God’s grace. Therefore, God withdrew His rejected Spirit of grace and left the unrepentant to the hardness of their hearts (vs. 7–10). The faithful remnant in Paul’s day was constituted of those who accepted Jesus as the Messiah and who became members of the Christian church (see AA 376, 377).

6. If by grace. That is, if the election of the remnant is by grace. In this verse Paul seeks to make clear, against all possible misunderstanding, the doctrine of justification by faith through the grace of God. If salvation is by grace, then it is no longer on the basis of what men have done. Otherwise grace would no longer be grace. If the remnant had deserved to be elected, then there was no grace in God’s dealing with them. The idea of unmerited and freely given grace is absolutely contrary to that of wages earned or reward deserved. If the gift of God’s grace could be earned or deserved, then grace would lose its specific character and meaning. However, all but the remnant of Israel have failed to understand this.

Is no more grace. Literally, “becomes no longer grace.” That is, grace ceases to be what it once was.

If it be of works. Textual evidence favors (cf. p. 10) the omission of the remaining words of this verse. However, their meaning has already been implied in the first half of the verse.

7. What then? What conclusion is to be drawn from the truths just stated? Since God has not cast away His people Israel, what exactly is their position? Paul now shows that the statement of ch. 9:31 must be understood to mean that, while it is true that Israel as a nation has failed to reach its aim, nevertheless the failure is not total. A part of Israel, the elect, have succeeded.

Obtained. Gr. epitugchanoµ, “to hit the mark,” hence, “to attain to,” “to obtain.”

Seeketh for. The present tense indicates that the search is still in progress. Israel, as a people, have been and still are seeking after righteousness, the very thing they have failed to obtain. The object of Israel’s search, together with the fact that they were seeking for it in the wrong way, has already been explained in chs. 9:31, 32; 10:2, 3. The basic principle asserted in these passages has been emphatically repeated in ch. 11:6.

The election. That is, those who have been elected. Compare the expression, “the circumcision,” meaning those who have been circumcised (chs. 3:30; 4:9). Paul is stressing the fact that those who are saved owe their position entirely to God’s grace and election.

Were blinded. Gr. poµrooµ, “to harden,” “to become callous,” “to become insensible” (cf. 2 Cor. 3:14). The OT quotation in Rom. 11:8 speaks of God as the One responsible for the hardening. In the nontechnical language of the Bible, God is often said to do that which He does not prevent (see on 2 Chron. 18:18).

It has thus been made clear that the believing Jews, like the believing Gentiles, are saved only by grace (Rom. 11:6; cf. Eph. 2:8). As for the rest of Israel, they have been hardened, not because God has cast them away, for He has not (Rom. 11:1, 2), but because they have sought to establish their own righteousness by their own works and have not submitted to the righteousness of God (ch. 10:3).

8. As it is written. The quotation consists of a combination of phrases from Deut. 29:4; Isa. 6:9, 10; 29:10. Israel’s condition of spiritual stupor was nothing new in the history of the nation.

Spirit. Here, a condition of mind. Compare “the spirit of heaviness” (Isa. 61:3), “the spirit of meekness” (1 Cor. 4:21), “the spirit of bondage” (Rom. 8:15).

Slumber. Gr. katanuxis, derived from a verb meaning, literally, “to prick violently” (see Acts 2:37) and hence, “to stun,” as by a blow or an overpowering emotion (see Gen. 34:7 and Dan. 10:15 in the LXX). However, the Hebrew word in Isa. 29:10 means “a deep sleep,” such as fell upon Adam (Gen. 2:21), Abraham (ch. 15:12), and Saul’s attendants (1 Sam. 26:12).

That God is the One who gives this spirit of stupor must be understood in the same sense as God’s hardening of men’s hearts (see on Rom. 9:18; cf. on ch. 11:7). Since the fall of Adam, man’s natural condition has been one of spiritual insensibility (1 Cor. 2:14). By His grace God seeks to change this condition and to reawaken the powers of spiritual perception, while at the same time He presents to man the truths that pertain to his salvation. But when man persistently resists this grace, God, who will not force anyone against his will, withdraws His rejected grace and leaves man to the natural consequences of his stubborn resistance.

Should not see. A refusal to accept divine grace results in the lack of spiritual capacity to discern spiritual things (1 Cor. 2:14).

Unto this day. Compare Stephen’s detailed account of Israel’s history to prove the same point (Acts 7:2–53).

9. David saith. The quotation is from Ps. 69:22, 23, not agreeing exactly with either the Hebrew or the LXX. In the original context the psalmist is invoking the wrath of God upon his own enemies, whom he regards as also the enemies of God (see on Imprecatory Psalms, Vol. III, p. 624). Several passages in this psalm are employed by NT writers as prophetic reference to the Messiah, the sinless Sufferer (see on Ps. 69), and these words quoted by Paul are fittingly applied to the rejectors of Christ.

Table. Gr.trapeza, which may represent also what is on the table, hence the translation “feast” (RSV). The Targums interpret this table as one spread before the Lord, such as the sacrificial feasts. The blessings the Jews enjoyed became a curse to them. Likewise, the divinely given Scriptures and laws and religious institutions, in which they trusted for life and salvation (John 5:39, 40; Rom. 2:17; AA 99, 100; DA 212), became a snare and a trap. God’s gift to them, having been misunderstood and misused, became the cause of their failure and their persistence in unbelief. Heaven’s choicest gifts, when improperly used, bring only injury to the recipient.

10. Eyes be darkened. For the darkening of eyes as a figure of the spiritual blindness to come upon Israel see on Isa. 6:9, 10. Thus the Jews, though they possessed clear revelations of God’s will, remained ignorant of the real meaning and purpose of these revelations, whereas the less favored but teachable Gentiles were able to understand.

Bow down. Gr. sugkamptoµ, literally, “to bend together,” as of captives whose backs have been bent under burdens. In the OT this psalm reads, “make their loins continually to shake.” Paul’s statement agrees with the LXX. The picture suggested is that of servile fear and dejection. This verse well describes the condition of the unbelieving Jews. So long had they devoted their attention to external forms and trivial details of ritual and ceremony that they were destitute of all spiritual discernment and of the capacity to appreciate essential moral and spiritual truths (see Matt. 23:23–25; Mark 7:2–9). In their continued attempts to establish their own righteousness in this manner, they had ever increased the burden of legal requirements (see Matt. 23:4).

By using these quotations from the OT Paul has shown that the serious picture he has been compelled to draw of the condition of his fellow Jews is clearly supported by the Scriptures which they believe. Moreover, their sinful condition is no new development, but has distinguished them since the days of Moses and the prophets.

11. Have they stumbled? The Greek construction of the question implies a negative answer (cf. v. 1), as if he had said: “They have not stumbled so as to fall, have they?” The Jews have indeed stumbled, for “they stumbled at that stumblingstone” (ch. 9:32, 33). Many were offended at Christ. But their stumbling resulted in the bringing of the gospel to the Gentiles. This, in turn, was to react as an incentive upon the Jews.

That they should fall. Or, “so as to fall.” The Greek construction may be interpreted as expressing either purpose or result. The latter is the appropriate meaning in this context.

God forbid. See on ch. 3:4.

Fall. Gr. paraptoµma, literally, “a slip [or fall] sideways,” “a false step.” In ch. 5:15–20 paraptoµma is translated “offense.”

Unto the Gentiles. The rejection of the gospel by the Jews, and the increasing violence of their opposition, had greatly promoted the preaching of the gospel to the Gentiles and their consequent acceptance of it (see Acts 8:4; Acts 11:19–21). This was the case in Paul’s own experience at Antioch in Pisidia (Acts 13:45–49).

Provoke them. That is, the Jews. Their privileges had made them negligent and apathetic. Now the sight of others stepping into their privileges was to rouse them from their apathy and awaken a desire to share in the blessings now being enjoyed by the Gentiles.

12. Fall of them. See on v. 11.

Riches of the world. The Jews had been called to be God’s missionaries to the world (see Vol. IV, pp. 26–29). But they had failed in their task. The world had been left in ignorance. The rejection of the nation of Israel as the chosen ambassador to the world and the call of the Christian church to world evangelism (Matt. 28:18–20) had resulted in a mighty missionary movement. The Gentile world had heard of the “unsearchable riches” (Eph. 3:8), and many had accepted Christ.

Diminishing. Gr. heµtteµma, “loss,” “defeat,” “failure.” The word occurs elsewhere in the NT only in 1 Cor. 6:7, where it is translated “fault” (KJV) or “defeat” (RSV). It also occurs once in the LXX, in Isa. 31:8, in which case it clearly means “defeat.” This may be Paul’s meaning here. The unbelief of the Jews was not only a false step and transgression; it was also a defeat. For by it they were rejected as the chosen nation; they failed to obtain what they sought. However, a number of commentators prefer to understand heµtteµma as referring to the diminishing of Israel. They argue that this interpretation preserves a more exact antithesis to “fulness” at the end of the verse.

Riches of the Gentiles. Evidently to be understood as a literary variant of “riches of the world.”

Fulness. Gr. pleµroµma. This word may be understood in the passive sense, “that which has been filled,” “the totality,” or in the active sense, “that which fills up,” “fulfillment” (cf. John 1:16; Rom. 13:10; 1 Cor. 10:26; Eph. 1:23; 3:19; Col. 1:19). Commentators disagree as to the exact meaning of this verse, but Paul’s main point seems to be clear. If the loss and defeat of the Jews was overruled by God to produce riches for the Gentiles, how much more would the repair of this loss mean riches for all.

13. For. Textual evidence is divided (cf. p. 10) between this and the reading “and” or “but.” Paul has reached a place where his argument concerning the state of the Jews is also touching the position of the Gentiles (vs. 11, 12). Therefore he pauses to explain, parenthetically, that his love for his own countrymen and his zeal to carry out his commission to the Gentiles are both working toward the same end. His desire to save his fellow Jews makes him all the more zealous to work for the salvation of the Gentiles, for this will bring good to his countrymen. And this in turn will bring greater good to the Gentiles.

You Gentiles. Paul has been referring to the Jews in the third person, “they” (see v. 11; etc.), but he addresses the Gentiles in the second person, “you” (vs. 13–31). This verse provides further evidence that the church at Rome may have been made up largely of Gentiles (see on ch. 1:13).

Inasmuch as. Important textual evidence may be cited (cf. p. 10) for the addition of the word “therefore” after “inasmuch as.” The inclusion of this word separates this clause from the preceding clause, “for I speak to you Gentiles,” and connects the second clause more closely with the following, “I magnify mine office.” Consequently, a number of versions punctuate with a period after “you Gentiles” (RSV; RV; ASV; etc.).

Magnify. Gr. doxazoµ, “to glorify,” “to extol.”

Office. Gr. diakonia, “ministry,” as the word is translated in ch. 12:7. Paul magnified his ministry to the Gentiles by doing everything possible to bring the gospel to them. He is expressing the hope that the success of his ministry among the Gentiles will result in a favorable influence on the Jews (see on ch. 11:11). He glorified his ministry in order to make his fellow Jews jealous, and thus save some of them (v. 14).

14. Provoke to emulation. Gr. parazeµlooµ, the word translated “provoke to jealousy” in v. 11 and in ch. 10:19. It is best to preserve the same translation in all three instances, in order not to obscure the connection with the original prophecy of Deut. 32:16, 21, quoted in Rom. 10:19.

My flesh. That is, my kinsmen, my countrymen (cf. ch. 9:3). Paul’s aim is to stir up in his kinsmen a desire to share in the blessings that were first offered to them but which are now being enjoyed in such a large measure by the Gentiles.

Save some. Compare 1 Cor. 9:22.

15. The casting away. Gr. apoboleµ. The word occurs in the NT only here and in Acts 27:22, where it is translated “loss.” Paul has previously denied that God has cast away His people (Rom. 11:1, 2), but here he affirms it. Both statements are true, however. The nation of Israel as the chosen agency for world evangelism was indeed cast away, but a faithful remnant had accepted the Messiah, and the missionary efforts of the early church were constantly adding to their number. See Vol. IV, p. 35.

In this verse the argument of v. 12 is repeated in different language. Though having to cast off the greater part of His ancient people because of their faithlessness, God overruled this to reconcile to Himself those who had “sought” Him not (ch. 10:20).

Reconciling of the world. Paul regarded his ministry as a work of reconciliation (2 Cor. 5:18, 19, cf. Col. 1:20). Following the rejection of the nation of Israel (see on Rom. 11:2, 12), the gospel of Christ has been spread to the nations of the world, and believers everywhere have been reconciled to God.

Receiving. Gr. prosleµpsis, “acceptance,” “reception.” The word occurs nowhere else in the NT, but its meaning is shown by the usage of the verb from which it is derived (see chs. 14:3; 15:7). Paul is here doubtless speaking of an influx into the Christian church of such Jews as accept Christ.

Life from the dead. Some commentators have taken this literally to mean that as soon as God’s purpose has been fulfilled in the “receiving of” Israel (see above under “receiving”), His purpose for the salvation of the world will also be completed, and the kingdom of Christ will be ushered in at the resurrection.

However, this commentary takes the position that Paul’s language is figurative (cf. Luke 15:24, 32). The phrase “life from the dead” is not used elsewhere in the NT for “the resurrection.” Paul was doubtless referring to the tremendous spiritual quickening that would sweep the world as a result of the preaching of the gospel. Many Jews who were before spiritually dead would accept Jesus Christ and unite in proclaiming the gospel. Compare AA 381.

“The receiving of them” must not be interpreted to mean that the privileges and blessings anciently accorded to the nation of Israel will be restored to them and that the literal nation of the Jews will again be God’s chosen nation. The rejection of them as a nation was final. Jesus made this abundantly clear in His parable of the Wicked Husbandmen (see on Matt. 21:33–43). The “kingdom of God” was taken from them and was “given to a nation bringing forth the fruits thereof” (Matt. 21:43). However, as individuals they may be saved by uniting with the Christian church (see on Rom. 11:23, 24).

16. For. Gr. de. Rather, “and,” “now.”

Firstfruit. Here, of dough. Paul is alluding to the ceremony, described in Num. 15:19–21, of dedicating a portion of the dough to God. The offering of the first fruits hallowed the entire lump of dough. The first fruit represents the first of the gospel harvest among the Jews (see AA 377).

Lump. Gr. phurama, literally, “that which is mixed,” here, “dough.”

Also holy. That is, the entire lump—those who would subsequently become members of the Christian church.

Root. Paul uses a second metaphor to express the same idea. If the root is holy, so is the entire tree (see above under “also holy”). He pictures Israel as a tree.

17. Some of the branches. Jeremiah had represented Israel as an olive tree (see Jer. 11:16; cf. Hosea 14:6). Compare also the OT image of the vine (Ps. 80:8; Isa. 5:7). Jesus compared Himself to a vine and His disciples to the branches (John 15:1–6).

Be broken off. Rather, “were broken off.” The reference is to the unbelieving Jews, who, in rejecting Christ, sealed not only their own fate but also that of the nation. The kingdom of God was taken away from them and “given to a nation bringing forth the fruits thereof” (see on Matt. 21:43).

A wild olive tree. This may be understood as “a wild olive shoot” (see RSV). The figure fittingly represents the condition of the Gentiles, who had not been favored with the religious privileges of the Jews.

Wert graffed in. Rather, “were grafted in.” Paul is not speaking of a future possibility, but of something that had already happened in the experience of many Gentiles. The grafting of a branch from a wild tree into the stock of a cultivated tree is a process that is normally never performed. The common procedure is to graft a tame shoot onto a wild stock, such as, for example, the Persian or English walnut onto a black walnut stock, as is common in California. Paul expressly states in v. 24 that the grafting of the Gentiles into the stock of Israel is “contrary to nature.” The call and conversion of the Gentiles was contrary to Jewish expectation.

Among them. This is the simplest rendering, meaning, “among the good branches.” Some, however, render the phrase “in their place” (see RSV), meaning, “in the place of the severed branches.”

Partakest. Literally, “became a sharer” (cf. Eph. 3:6). The Gentile Christians became sharers of God’s eternal plan of salvation.

Root and fatness. Important textual evidence may be cited (cf. p. 10) for omitting the words “root and.” The meaning is not essentially altered by the omission of these words. Evidence may also be cited for the reading “the fat-dispensing root.”

18. Boast not. It is altogether out of place for Gentile Christians, who owe everything to the blessings of salvation of which Israel had been called to be the herald, to boast over the Jews who have fallen.

19. Thou wilt say. Paul has previously explained that the rejection of the Jews has resulted in the enriching of the Gentiles (see on vs. 11–15). But it would be selfish and arrogant to assume, as in this supposed reply, that God had cast away some of His people for the sole and direct purpose of bringing the blessings of salvation to the Gentiles, as if they were of more value than the Jews. The selfishness is indicated in the Greek by the emphatic personal pronoun egoµ, “I,” in the phrase “that I might be graffed in.”

The branches. Textual evidence attests (cf. p. 10) the omission of the article. Not all the branches were broken off.

20. Well. Gr. kaloµs, “that is true,” “granted” (cf. Mark 12:32). Paul admits the truth of the statement that branches were broken off, with the result that others were grafted in.

Unbelief. Gr. apistia, “lack of faith.” Compare the word pistis, translated “faith” in the next clause. The close relationship between these two words is clearly seen in the Greek.

Standest by faith. Paul goes on to correct the false inference expressed in the preceding verse, by reminding the Gentile Christians of how they had become members of spiritual Israel. The Jews had been cast off because of their unbelief. The Gentiles had been accepted because of their faith. When the true cause of Israel’s rejection is recognized, it leaves no occasion for the Gentile Christian to boast. It is, rather, a warning to hold fast to his faith as the sole condition on which he remains safe as a branch in the tree. Therefore, he should not be “highminded” because of his new privileges and position, but rather he should beware lest he fall as others have fallen. See on chs. 3:3; 10:17.

Be not highminded. Or, “Stop thinking high things,” that is, Do not be conceited. The Gentile Christian has no more merit of his own than had the Jews, who were cut off. Therefore, he has no reason to be conceited. Moreover, faith cannot live in the man whose “soul … is lifted up” (Hab. 2:4).

But fear. Overconfidence and a false sense of security would lead to the same disastrous results that the Jews had experienced. Compare Heb. 4:1.

21. Spared not. This verse explains the reason why Gentile converts should feel awed. Notwithstanding their greater privilege, God did not spare the natural branches when they sinned. Much more reason is there for the wild grafts to fear that God will not spare them if they commit the same sin.

Take heed. Textual evidence may be cited (see p. 10) for the reading, “neither will he spare you,” instead of, “take heed lest he also spare not thee.”

22. Goodness. Gr. chreµstoteµs, “kindness,” “gentleness” (see on ch. 3:12).

Severity. Gr. apotomia, literally, “that which cuts off,” hence, “that which is inflexible in its rigor.” This word does not occur elsewhere in the NT. It is derived from the verb apotemnoµ, “to cut off.” The related adverb, apotomoµs, “sharply,” is used in 2 Cor. 13:10; Titus 1:13. God’s dealings with the Gentiles show that He is full of kindness and long-suffering toward men (see Rom. 2:4). His goodness will always be shown toward those who trust in Him rather than in their own merits or the privileged position they enjoy. But on the other hand, God’s treatment of the Jews reveals the severity He must exercise upon those who trust in themselves.

On them which fell. That is, the disobedient Jews.

Toward thee. That is, the Gentiles.

If thou continue. The way to continue in God’s goodness, or in His grace (Acts 13:43), is to “continue in the faith” (Col. 1:23), not turning away in unbelief from the mercy bestowed. This verse clearly teaches the possibility of falling from grace. Men can despise and reject God’s goodness and thus be cut off.

23. And they also. God has not only the will but also the power to restore those whom He has had to cut off. That God possesses such power to restore is illustrated by the power He has displayed in the conversion of the Gentiles, as described in the next verse.

24. How much more? The conversion from unenlightened heathenism experienced by the Gentiles gives reason to believe that God is well able to restore individual cast-off Israelites.

25. Ignorant. Compare Rom. 1:13; 1 Cor. 10:1; 12:1; 2 Cor. 1:8; 1 Thess. 4:13.

Mystery. Gr. musteµrion, in classical Greek meaning “a hidden thing,” “a secret,” related to musteµs, “one initiated.” The verbal form mueoµ means “to initiate,” and is related to muoµ, “to close [the eyes or the mouth].”

Among the pagans musteµrion, usually in the plural musteµria, was used for secrets or secret doctrines, to be made known only to those who had been specially initiated. It was the technical term for their secret rites and celebrations, and also for the mystic implements and ornaments they used in their ceremonies. For the use of the term “mystery” in Qumrѓn literature see Vol. V, p. 92.

In the NT, musteµrion refers to something that God wills to make known to those who are willing to receive His revelation, rather than to something that He desires to keep secret. Throughout Paul’s writings the word carries the meaning of something which, though incapable of being fully understood by unassisted human reason, has now been made known by divine revelation (see ch. 16:25, 26; etc.) In Rev. 1:20; 17:5, 7 it has reference to a symbol that requires interpretation for its understanding.

Paul regarded it as his mission to make known the mystery “which was kept secret since the world began” (Rom. 16:25; cf. 1 Cor. 2:7; Eph. 3:3, 4). God’s eternal purpose to redeem man in Christ has now been declared in Christianity. Thus Paul describes the whole Christian revelation as a mystery (Rom. 16:25; 1 Cor. 2:7–10; Eph. 1:9; 6:19; Col. 1:26; 2:2; 1 Tim. 3:9). He applies the term to the incarnation of Christ (1 Tim. 3:16), to the union of Christ and His church as typified by marriage (Eph. 5:32), to the transformation of the saints at the second coming (1 Cor. 15:51), to the opposition of Antichrist (2 Thess. 2:7), and especially to the admission of the Gentiles to the kingdom of Christ (Rom. 16:25, 26; Eph. 3:1–6; Col. 1:26, 27).

The mystery that Paul is now declaring is the purpose of God to save both Jews and Gentiles in His kingdom. The hardening of Israel is somehow to be used, in a manner beyond the comprehension of men (Rom. 11:33), to bring about the accomplishment of this divine plan.

Wise in your own conceits. Literally, “wise in yourselves,” or “wise by yourselves.” Paul is concerned lest the Gentiles should become conceited by supposing that their acceptance of what the Jews had rejected was in some way due to their own merits. There was no cause for the believing Gentiles to despise the unbelieving Jews. This phrase indicates that the “brethren” Paul is here addressing are Gentile Christians in particular. He has been addressing such Christians since v. 13.

Blindness. Gr. poµroµsis, “hardening” (cf. Rom. 11:7; Mark 3:5; Eph. 4:18). Here it indicates “mental dullness,” “spiritual insensibility.”

In part. The hardening has not come upon all Israel, but only “in part.” The “remnant according to the election of grace” has not been so affected (v. 5). “Some of the branches,” not all, have been broken off (v. 17).

Until. To the very end of time hardness “in part” will be the spiritual state of the Jews. The two key phrases in this immediate passage are “the fullness of the Gentiles” and “all Israel” (v. 26). If, as some hold, Paul, in these phrases, literally encompasses the total Gentile population, and “all” of the Jewish race, according to the flesh, then, patently, he teaches universal salvation. But whatever Paul teaches in this difficult passage, it is certain that he doesnot teach universal salvation, for his writings contain numerous unequivocal statements in opposition to that doctrine (see Rom. 1:18, 32; 2:1–11; 2 Thess. 1:7–10; etc.).

God forces salvation upon no one. If men choose to steel their hearts against the gospel, He does not interfere with their choice. Their hardening is thus of their own choosing and the responsibility for it must not be laid upon God (see on Rom. 9:18). It is possible for God to save out of a nation only as many as comply with the provisions of grace.

Fulness. See on v. 12, where Paul mentions the “fulness” of the Jews. “The fulness of the Gentiles” may most naturally be understood to refer to those Gentiles who throughout the gospel era accept the provisions of salvation.

Be come in. That is, into the kingdom of Christ, the community of the people of God that is represented by the good olive tree and into which some of the Gentiles have already been grafted.

26. And so. Gr. kai houtoµs, “and thus,” “and in this way.” The adverb expresses manner, not conclusion, or time.

All Israel. That Paul is not teaching universal salvation for either Gentiles or Jews has already been shown (see on v. 25). Furthermore, why should only the generation of Jews living in the time of the end be assured of salvation by some kind of divine decree? Paul has expressed his hope that “some of them” (v. 14) might be saved. It seems evident from this that he believed that many would reject all efforts to save them, and that accordingly he never envisioned the conversion of the entire nation.

Some commentators hold that the faithful remnant (see on v. 5) to which are added those Jews who accept Christ during the Christian Era, constitute the “all Israel” who will be saved. This view is based on the observation that Paul’s burden in ch. 11 is the salvation of his fellow Israelites. He contrasts their salvation with that of the Gentiles. The two groups are distinguished throughout the chapter by the Jews’ being referred to in the third person and the Gentiles in the second. The salvation of the former is described by the expression “all Israel shall be saved”; that of the latter by “the fulness of the Gentiles be come in.”

Other commentators hold that “all Israel” represents spiritual Israel. This view is based on the belief that Paul is here completing his illustration of the olive tree. He has shown how the branches representing the unbelieving Jews were broken off, and the wild olive shoots, representing the Gentiles, grafted in. He has shown, also, how the severed branches could be reunited with the parent stock. By the grafting in of these branches the tree representing spiritual Israel would again be made whole. “All Israel” would thus represent the totality of those saved, Jews and Gentiles, who together constitute “all” of true Israel (Rom. 2:28, 29; Gal. 6:15, 16).

As it is written. The quotation is from Isa. 59:20, 21; 27:9, agreeing more with the LXX than with the Hebrew. Instead of the LXX “for Zion’s sake,” Paul’s quotation reads, “out of Sion.” The modification may have been suggested by such passages as Ps. 14:7; 50:2; 53:6; Isa. 2:3; Micah 4:2.

Sion. Or, “Zion,” that is, Jerusalem (see on Ps. 48:2).

Deliverer. The Hebrew of Isa. 59:20 reads goХel, “redeemer” (see on Job 19:25; cf. Deut. 25:5–10; Ruth 3:12, 13; 4:7–10).

Ungodliness. Gr. asebeia, “ungodliness in thought and deed,” “impiety.” Isaiah’s prediction expressed the hope that a revival would sweep the ranks of apostate Israel and that the nation would at long last fulfill her divine destiny. Paul shows how the prophecy will meet its fulfillment not with the nation of the Jews, but with individual Jews accepting Jesus as the Messiah and being grafted into the stock of true Israel (see v. 23).

Jacob. That is, Israel (see Num. 23:21; Ps. 78:5; Micah 3:8).

27. For. Gr. kai, rather, “and.”

My covenant. Literally, “the covenant from me.” The basis of God’s new covenant with Israel was His forgiveness of their sin (see Jer. 31:31–34). When the Redeemer shall lead the remnant (Rom. 9:27) of the backslidden descendants of Abraham to turn from their transgression, then the broken covenant with them will be renewed and God will remember their sin no more. Compare Heb. 8:6–13.

28. Enemies. Perhaps a reference to the hostility of the Jews toward the gospel, or to the fact that their rejection of Christ made them truly enemies of God. This latter sense is reflected in the translation, “enemies of God” (RSV).

For your sakes. The result of their exclusion has been the calling of the Gentiles, as Paul has already explained (vs. 11, 12, 15, 19).

As touching the election. Literally, “according to the election,” here probably referring to the principle of election, that is, to the fact that God selected Israel to be His people, and will save the believing remnant among them.

Beloved. Compare ch. 9:25. Even in their state of rejection the Jews are still beloved of God.

For the fathers’ sakes. Compare Acts 3:25; Rom. 9:4, 5.

29. Gifts. Gr. charismata, “gifts of free grace” (see on chs. 5:15; 6:23).

Calling. For the nature of God’s call see on ch. 8:30.

Without repentance. Gr. ametameleµta, “unregretted.” The only other NT occurrence of this word is in 2 Cor. 7:10. God has not changed His mind about Israel. The nation failed and was rejected (see on Matt. 21:33–46), but a remnant will be saved. God is not sorry that He called and gave gifts to the seed of Abraham (see Num. 23:19; 1 Sam. 15:29; Ps. 89:34–36; Eze. 24:14; Titus 1:2; Heb. 6:18; James 1:17). Men may fail, and God may vary His method, but He never abandons His purpose. Paul expresses this truth as a reason for believing that God still offers pardon and salvation to the people whom He called and chose and on whom He has showered so many blessings (Rom. 9:4, 5).

30. In times past. That is, prior to the preaching of the gospel among the Gentiles. The Jews, whom God had chosen to be His ambassadors to the world, had failed miserably in their task of world evangelism. Hence it was not until the time of the Christian church that the invitation to salvation was extended to the Gentiles.

Not believed. Gr. apeitheoµ, “to disobey.” Their former disobedience ought to repress any uncharitable feelings the Gentiles might be tempted to cherish concerning the present disobedience of the Jews (vs. 18–20).

Unbelief. Gr. apeitheia, “disobedience.” Compare apeitheoµ above. The disobedience of the Jews resulted in the gospel’s being carried to the Gentiles (Acts 13:46).

31. Even so have these. Paul is now speaking of the Jews. By their disobedience they have placed themselves on the same footing as the Gentiles.

Through your mercy. The Jews forfeited all the privileges of the covenant relation and can be received back into this relationship only in the same way as the Gentiles have been received. Some commentators regard this as an additional reference to the provoking of Israel to a godly jealousy by the sight of the Gentiles’ enjoying the mercy and blessing of God (v. 11). Thus God uses the disobedience of the Jews as an occasion for bringing mercy to the Gentiles (Acts 13:46). Then in turn He uses the revelation of His mercy upon the Gentiles to bring mercy again upon the Jews.

32. Hath concluded. Gr. sugkleioµ, literally, “to shut up together,” like a net enclosing a multitude of fishes (Luke 5:6). Sugkleioµ is translated “hath concluded” in Gal. 3:22, and “shut up” in Gal. 3:23. The meaning of the phrase “God has shut them up in disobedience” is clarified by the LXX rendering of Ps. 78:62, “He gave his people over also unto the sword,” literally, “He shut them up unto the sword.” Paul has already described how God has turned men over to their sins (see on Rom. 1:24; cf. on ch. 1:18).

In this verse Paul declares that all God’s dealings with mankind, though sometimes hard to understand, are in accordance with His great endeavor to save mankind. Even man’s opposition to God is turned by Him into an occasion for carrying out His plan. It is not that man’s sin of unbelief and disobedience is willed by God. But when sin is present, God knows how to arrange His scheme of world government in such a way as to overrule evil for good.

Thus by allowing man to become involved in the natural consequences of his own rebelliousness, God has sought to teach him the awfulness of sin and to reveal to him his utter weakness when cut off from divine power. By permitting those who have attempted to establish their own righteousness by their own works to reap the inevitable results of such folly, God has sought to make clear to all that salvation can be obtained only by faith in Him and by submission to the love, mercy, and transforming power revealed in Christ.

Them all. Literally, “the all,” meaning “all men,” including Jews and Gentiles.

Unbelief. Gr. apeitheia, “disobedience,” as in v. 31.

Mercy upon all. Not all will accept and submit to God’s mercy. Men are still free to resist and reject. But God is ready and willing to have mercy upon everyone (2 Peter 3:9). All His wise and patient dealings with fallen man have worked toward the fulfillment of this one purpose, the revelation of divine love in the saving of sinners.

33. The depth. That is, the immeasurable and inexhaustible fullness. Compare, “Thy judgments are a great deep” (Ps. 36:6). Paul has reached the climax of his argument. It began with the condemnation of all (Rom. 1; 2), but it has closed with mercy upon all. The wrath “revealed from heaven against all ungodliness and unrighteousness” (ch. 1:18) has given place to the mercy that embraces all the peoples of the earth. This great truth, which Paul has summed up in ch. 11:32, leads him to break forth in acknowledgment of the infinite wisdom and goodness of God.

Riches. Compare Rom. 2:4; 9:23; 10:12; Eph. 1:7, 18; 2:7; 3:16; Phil. 4:19. By means of these fathomless resources of glory and grace God has been able to bring good even out of evil.

Both of the wisdom. The first part of this verse may also be translated, “O the depth of the riches and wisdom and knowledge of God!” God’s all-embracing wisdom has been displayed in the marvelous overruling of events for the accomplishment of His saving purposes (see 1 Cor. 1:21–24; Eph. 3:9–11).

Judgments. Or, “decisions,” such as those by which Israel was rejected and the Gentiles admitted. To man’s unaided human reason, these judgments are as unsearchable as the great deep (Ps. 36:6).

Past finding out. Gr. anexichniastoi, literally, “which cannot be traced out.” The only other NT occurrence of this word is in Eph. 3:8. The book of Job is a commentary on the inscrutable mystery of God’s ways (see Job 5:9; 9:10). Some of God’s wisdom may be known (Rom. 1:20), but not all (cf. Eccl. 8:17). Even Paul, with his great intellect and his keen insight into the things of God, is constrained to acknowledge that God’s decisions and ways are beyond man’s limited understanding. God reveals to us as much of His wisdom and purposes as is for our best good. Beyond that we must rely upon the ample evidences of His love, mercy, and power.

34. Who hath known? The quotation is from Isa. 40:13, agreeing with the reading of the LXX (cf. 1 Cor. 2:16). The Hebrew reads, “Who hath directed the Spirit of the Lord, or being his counselor hath taught him?” Paul now justifies the exclamations of Rom. 11:33 from OT passages that speak of the knowledge and wisdom and riches of God. The two parts of this verse speak of God’s knowledge and wisdom; v. 35, of His riches.

35. Who hath first given? The quotation is from Job 41:11. None of Heaven’s gifts can be regarded as the repayment of a favor or gift previously made to God. All His blessings are prompted by His own free grace. Once again Paul is touching the fundamental error of the self-righteous Jews, the mistaken idea that men may earn God’s favor by their meritorious works.

36. For of him. This verse gives the reason why no one can make God his debtor. For all things were created by Him (see Acts 17:24, 25; 1 Cor. 8:6). All created things owe their continuing existence and activity to Him who still “worketh all in all” (1 Cor. 12:6; cf. Acts 17:28; Heb. 2:10). And all things are directed toward the working out of His purposes and the glory of His name.

To whom be glory. Compare Rom. 16:27; Gal. 1:5; Phil. 4:20; 2 Tim. 4:18; Heb. 13:21. With this brief but sublime doxology Paul comes to the end of the more doctrinal and argumentative section of his epistle.

Ellen G. White comments

1–5, 11–15AA 375

16   7T 249

16–22  AA 377; 6T 239

17–21COL 306

23–36AA 378

33   CT 426; DA 48; Ed 172; FE 179; GC 527; MH 424, 438; ML 22, 26, 182, 290; SC 106; TM 376; 5T 266, 301, 699; 6T 238; 8T 261, 285, 287

34–36MH 433; 8T 282