Commentary of the Book of the Romans
By Dr. Barry L. Jenkins
Text Used: Legacy Standard Bible
Bible Study Romans 11: 1-36
Text:
God Has Not Rejected Israel
11 I say then, has God rejected His people? May it never be! For I too am an Israelite, a seed of Abraham, of the tribe of Benjamin. 2 [a]God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in the passage about Elijah, how he appeals to God against Israel? 3 “Lord, they have killed Your prophets, they have torn down Your altars, and I alone am left, and they are seeking my life.” 4 But what does the divine response say to him? “I have left for Myself seven thousand men who have not bowed the knee to Baal.” 5 In this way then, at the present time, a remnant according to God’s [b]gracious choice has also come to be. 6 But if it is by grace, it is no longer of works, otherwise grace is no longer grace.
7 What then? What Israel is seeking, it has not obtained, but the chosen obtained it, and the rest were hardened; 8 just as it is written,
“[c]God gave them a spirit of stupor,
Eyes to see not and ears to hear not,
Down to this very day.”
9 And David says,
“Let their table become a snare and a trap,
And a stumbling block and a retribution to them.
10
Let their eyes be darkened to see not,
And bend their backs forever.”
Gentiles Grafted In
11 I say then, did they stumble so as to fall? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous. 12 Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their [d]fullness be! 13 But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry, 14 if somehow I might move to jealousy my [e]fellow countrymen and save some of them. 15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? 16 And if the first piece of dough is holy, the lump is also; and if the root is holy, the branches are too.
17 But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became a partaker with them of the [f]rich root of the olive tree, 18 do not boast against the branches. But if you do boast against them, remember that it is not you who supports the root, but the root supports you. 19 You will say then, “Branches were broken off so that I might be grafted in.” 20 Quite right! They were broken off for their unbelief, but you stand by your faith. Do not be haughty, but fear, 21 for if God did not spare the natural branches, He will not spare you, either. 22 Behold then the kindness and severity of God; to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; otherwise you also will be cut off. 23 And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again. 24 For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree?
All Israel Will Be Saved
25 For I do not want you, brothers, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved; just as it is written,
“The Deliverer will come from Zion,
He will remove ungodliness from Jacob.”
27
“And this is [g]My covenant with them,
When I take away their sins.”
28 [h]From the standpoint of the gospel they are enemies for your sake, but [i]from the standpoint of God’s choice they are beloved for the sake of the fathers; 29 for the gifts and the calling of God are irrevocable. 30 For just as you once were disobedient to God, but now have been shown mercy because of their disobedience, 31 so these also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy. 32 For God has shut up all in disobedience so that He may show mercy to all.
33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! 34 For who has known the mind of the Lord, or who became His counselor? 35 Or who has first given to Him [j]that it might be repaid to him? 36 For from Him and through Him and to Him are all things. To Him be the glory [k]forever. Amen.
Verse by verse commentary:
Verse 1: “I say then, has God rejected His people? May it never be! For I too am an Israelite, a seed of Abraham, of the tribe of Benjamin.”
The Greek phrasing of the question strongly implies a negative response, as "rejected" signifies a forceful expulsion. Paul emphasizes his ancestry, tracing it back not only to the patriarch Abraham but also to Benjamin, the sole son of Jacob born in Israel. This lineage is significant because Benjamin's tribe was the location of Jerusalem and the tribe of Saul, the inaugural king.
Verse 2: “God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in the passage about Elijah, how he appeals to God against Israel?”
God's "foreknowledge" is akin to "forelove." Paul suggests that because God specifically chose and graciously loves the people, it is impossible to believe He would ultimately reject them as a whole, despite their current rejection of Him through their rejection of Christ.
Verse 3: ““Lord, they have killed Your prophets, they have torn down Your altars, and I alone am left, and they are seeking my life.”
Paul references 1 Kings 19:10, using the prophet Elijah as a powerful example. Elijah's unwavering commitment is commendable, as he stood alone for God against the 450 prophets of Baal. Despite this courageous stance, Elijah ultimately brought his complaint to the Lord.
Verse 4: “But what does the divine response say to him? “I have left for Myself seven thousand men who have not bowed the knee to Baal.”
God's declaration in 1 Kings 19:18 revealed a truth that completely escaped Elijah: God had been at work in the hearts of seven thousand men. This group, a sizable remnant within the northern kingdom during the reign of Ahab and Jezebel, had not worshiped Baal. Applying a proportional estimate, this number of faithful men suggests that approximately twice as many women also remained true to God.
Verse 5: “In this way then, at the present time, a remnant according to God’s gracious choice has also come to be.”
Even during Elijah's era of widespread apostasy, God demonstrated that He had not completely abandoned His people by preserving a faithful remnant. Paul's concept of the remnant finds its foundation in the prophecy of Isaiah, whose son's name, Shear-jashub, signifies, "a remnant shall return."
Verse 6: “But if it is by grace, it is no longer of works, otherwise grace is no longer grace.”
The text again emphasizes grace as being fundamentally different from actions rooted in legal obligations.
Verse 7: “What then? What Israel is seeking, it has not obtained, but the chosen obtained it, and the rest were hardened;”
Were they unable to come to Christ due to being blinded? Absolutely not. They had an unparalleled exposure to the gospel. God Himself declared, "All day long have I stretched forth my hands unto a disobedient and gainsaying people" (Romans 10:21), demonstrating His immense patience with them. Their current blindness is a consequence of their refusal to embrace the light of the Lord Jesus Christ He offered.
Verse 8: “just as it is written,
“God gave them a spirit of stupor,
Eyes to see not and ears to hear not,
Down to this very day.”
The opening line is a direct quotation from Isaiah 29:10, and the concluding sentences are adapted from Deuteronomy 29:4. When an individual chooses to reject God's grace, they consequently become exceedingly resistant to receiving it.
Verse 9: “And David says,
“Let their table become a snare and a trap,
And a stumbling block and a retribution to them.”
Traditionally, one's "table" represented a safe haven; however, for those without faith, this very table becomes a snare. Consequently, many individuals place their confidence in the very things that lead to their ruin.
Verse 10: “Let their eyes be darkened to see not,
And bend their backs forever.”
While God offers light for people to see, those who are blind will not perceive it. Consequently, this light serves to expose the spiritual blindness present in many today.
Verse 11: “I say then, did they stumble so as to fall? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous.”
Paul strongly implies that the Jewish people's rejection of Christ is not permanent, using a rhetorical question that expects a negative answer. He posits a divine intention and sequence behind their temporary unbelief. This divine pattern is characterized by three steps:
The transgression, or "fall," of the Jews led to the Gentiles' justification (salvation).
The salvation of the Gentiles will provoke the Jews to jealousy.
This resulting envy will ultimately guide the Jews to the same salvation shared by the Gentiles.
In short, Paul argues that God used the Jews' unbelief to bring salvation to the Gentiles, and this Gentile salvation will, in turn, motivate the Jews to return to salvation. This was God’s plan before the foundation of the world. His intent was to save some from all parts of the world.
Verse 12: “Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fullness be!”
Israel's temporary "fall" and "failure"—their failure to acknowledge Jesus as Messiah and fulfill their role as God's witness nation—led to the Gentile church receiving the privilege of being God's witness. This redirection was part of God's eternal plan and allowed the "riches for the world," or the rich truths of salvation, to be shared. Israel's future "fullness" refers to their eventual spiritual renewal.
Verse 13: “But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry,”
As the apostle to the Gentiles, Paul offers a solemn warning: "I am speaking to you who are Gentiles." He addresses the believing Romans, who are aware of the immense salvation they received due to the rejection of the gospel by many Jews, urging them to be cautious not to act in a way that would cause them to lose this blessing. Paul consistently uses opportunities like this to apply his teaching directly to the Gentiles, fulfilling his specific mission as their apostle—to serve their faith, planting and nurturing churches throughout the Gentile nations.
Verse 14: “if somehow I might move to jealousy my fellow countrymen and save some of them.”
In his role as the apostle to the Gentiles, Paul sought to provoke his Jewish kinsmen to turn to Christ. While only a small number responded, some did believe. Through this ministry, Paul was fulfilling his calling, and God was simultaneously advancing His purpose for the current age, encompassing both Jew and Gentile.
Verse 15: “For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?”
The rejection of the Jewish people "hastened the gospel so much the sooner into the Gentile world," resulting in the "reconciliation of the world." The gospel itself is considered the greatest richness, "better than thousands of gold and silver," and for the Gentiles, this richness was the multitude of new converts—true believers who are "God's jewels." God's displeasure toward the Jews paved the way for His favor toward the Gentiles. By openly disavowing and disowning the unbelieving Jews, who had been His peculiar favorites, God demonstrated that He would no longer dispense His favor through such "peculiarity and restriction." Instead, His acceptance would now be based on the principle that "in every nation he that feared God and wrought righteousness should be accepted of him."
Verse 16: “And if the first piece of dough is holy, the lump is also; and if the root is holy, the branches are too.”
Paul's theological hinges upon the deep spiritual connection between the "firstfruits" and the rest of the eventual "harvest," a principle drawn from Jewish practice. In this context, Paul applies this concept to the relationship between the remnant of Israel—those who first accepted Christ—and the future, full salvation of the nation as a whole. The “first piece of dough” (a metaphor often referring to the patriarchs, Abraham, Isaac, and Jacob, or the initial Jewish believers) is viewed as a consecrated portion that serves as a divine guarantee and pledge of the sanctity and ultimate redemption of the entire body—the final harvest of Israel. Just as the first piece of dough offered to God sanctified the whole batch, the holiness and covenant relationship established with the founders of Israel (or the initial believers) secures God's ongoing, faithful purpose for the entire nation. This principle underscores Paul's conviction that God has not permanently rejected Israel, but rather their current partial hardening is temporary and serves a greater redemptive plan.
Verse 17: “But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became a partaker with them of the rich root of the olive tree,”
God always maintained a faithful remnant of Israel, despite some of its branches being removed. The analogy of the "wild olive" is key. In the ancient world, olive trees were a vital crop, and when older branches became unproductive, younger branches were grafted in to renew fruitfulness. Paul uses this to illustrate that the unproductive branches (Israel) were broken off, and branches from a wild olive tree (Gentiles) were grafted in. This grafting allows the Gentiles to share in the "richness of God's covenant blessings," making them the spiritual heirs of Abraham. The "olive tree" itself represents the realm of divine blessing: God’s covenant of salvation established with Abraham.
Verse 18: “do not boast against the branches. But if you do boast against them, remember that it is not you who supports the root, but the root supports you.”
Gentiles have no grounds for arrogance or despising Jewish believers, as their own salvation is a gift of pure grace, which leaves no room for boasting. Such pride towards Jews would merely replicate the spiritual hardening that afflicted the Jews in the first place.
Verse 19: “You will say then, “Branches were broken off so that I might be grafted in.”
The foundation for everything believers possess is rooted in God's covenant with the nation of Israel, represented by the "olive tree," through Abraham, Isaac, and Jacob, and ultimately culminating in Jesus Christ, our Savior and Lord. The "wild olive" symbolizes the church, which derives its spiritual nourishment from this heritage.
Verse 20: “Quite right! They were broken off for their unbelief, but you stand by your faith. Do not be haughty, but fear,”
The Jewish branches were justly removed due to their unbelief, which answers the accurate objection raised to Paul in verse 19. In contrast, the ingrafting of the Gentiles is an act of grace that requires faith. Consequently, the inclusion of the Gentiles does not imply any innate superiority on their part.
Verse 21: “for if God did not spare the natural branches, He will not spare you, either.”
If God did not show mercy to Israel, His covenant nation and the "natural branches," how can Gentiles—who are outsiders to God's covenants—expect to be spared if they violate the truth of the gospel?
Verse 22: “Behold then the kindness and severity of God; to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; otherwise you also will be cut off.”
God's providence reveals His character, and Gentile believers must take this revelation seriously. His kindness is only fruitful if His people remain steadfast in it.
Verse 23: “And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again.”
Just as God accepted the Gentiles—who had no inherent merit—He can surely restore Israel, which likewise possesses no merit. The pivotal word here is "again," signifying God's future restoration of Israel. The Old Testament clearly prophesies that Israel will turn back to God.
Verse 24: “For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree?”
Israel was "cut off" due to unbelief, not because the Gentiles were inherently better suited to be part of the "olive tree." Furthermore, Gentile believers must always remember that the gospel was initially given to the Jew.
Verse 25: “For I do not want you, brothers, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in;”
In the context of Paul and general Jewish thought, a "mystery" was understood as a divine secret that has now been made public. Some scholars propose that the specific mystery being referred to here is the subsequent event—most likely the large-scale conversion of the Jews. The term "fullness" is often interpreted as having a distinct numerical significance. Furthermore, the phrase "has come in" is found only sparingly in Paul's writings, though it is a common expression in the Gospels for entering into life or the kingdom of God.
Verse 26: “and so all Israel will be saved; just as it is written,
“The Deliverer will come from Zion,
He will remove ungodliness from Jacob.”
When Paul states that “so all Israel will be saved,” the focus is on the nation, not every single Israelite. As in all ages, salvation is reserved for a remnant. Paul's quotation comes from Isaiah 59: 20, which emphasizes that individuals must “turn from transgression” to the Lord. This turning will result in a saved remnant, and it is this remnant that Paul refers to as "the nation Israel" that will be saved.
Verse 27: ““And this is My covenant with them,
When I take away their sins.”
A consistent theme throughout history is that God saves only a remnant. As God promises to "take away their sins," this concept of a remnant is evident: it existed in the days of Elijah, David, and Paul, continues in our present day, and will persist even through the Great Tribulation Period.
Verse 28: “From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God’s choice they are beloved for the sake of the fathers;”
For the sake of the Gentiles, Israel is currently viewed as an enemy, allowing the gospel to reach them. Conversely, they remain beloved because of the patriarchs Abraham, Isaac, and Jacob. This dual reality absolutely prohibits Christians from engaging in any form of anti-Semitism.
Verse 29: “for the gifts and the calling of God are irrevocable.”
“The gifts” are not natural gifts, but the word has to do with grace. God's "calling" is not merely an invitation; it is an "irrevocable" and effective act of God. This calling does not depend on any human action, such as repentance or a change of mind on the part of the unsaved person. Some believe that shedding tears is necessary for salvation, but while emotional people may cry as a by-product of turning to Christ, tears are not a factor in salvation. Salvation is achieved through faith in Christ. Furthermore, your faith is not the meritorious element; Christ is. Your faith simply allows you to grasp hold of Him.
Verse 30: “For just as you once were disobedient to God, but now have been shown mercy because of their disobedience,”
In his letter to the largely Gentile church in Rome, Paul highlights a contrasting spiritual status between the nation of Israel and the Gentiles. A portion of the Gentiles, who previously did not believe, are now experiencing God's mercy. Conversely, Israel, which once believed as a nation, is currently characterized by unbelief.
Verse 31: “so these also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy.”
God's saving principle for both Jew and Gentile is mercy. Just as the Gentiles received God's mercy, the nation of Israel will also be shown mercy.
Verse 32: “For God has shut up all in disobedience so that He may show mercy to all.”
While God permitted humanity's sin, He was not its source. Ultimately, His purpose was to extend His grace and mercy to disobedient sinners, which brought Him glory.
Verse 33: “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!”
Paul reaches a point of profound recognition regarding the wisdom and glory underlying all his preceding discussion. This passage is one of pure praise, transcending argument while simultaneously being the most compelling case of all. Any difficulty we have in understanding God's reasons for His dealings with Israel, the Gentiles, and ourselves lies not in a lack of valid justification, but rather in our own inability to grasp the comprehensive wisdom and plan of God.
Verse 34: “For who has known the mind of the Lord, or who became His counselor?”
No one has ever truly understood the mind of the Lord—that is the undeniable answer to Paul's question, "Who has known the mind of the Lord?" Yet, Paul's great desire was to know Him. Furthermore, the question, "Who became His counselor?" also yields a clear answer: No one can advise God. It is worth remembering that Jesus Christ, while on earth, never sought counsel. Yet, despite this, many churches today seem eager to offer God advice.
Verse 35: “Or who has first given to Him that it might be repaid to him?”
Has anyone truly given something to God first, thereby placing Him in the position of being indebted to them? If such a gift were possible, God would owe you something. What do you possess that He has not already provided?
Verse 36: “For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.”
God is the ultimate source and cause of all things ("From Him").
He is the powerful sustainer and active worker in the world ("Through Him").
Ultimately, every creature is accountable to God, as all things move toward Him ("To Him").
Therefore, all glory belongs to Him eternally ("To Him be the glory").
