Romans 11:1–36: A Remnant, an Olive Tree, and Mercy on All

Says "did God reject His people? Certainly not!" (11:1, BSB). There is "a remnant chosen by grace" (11:5, BSB), and "The others were hardened" (11:7, BSB). Israel did not "stumble so as to fall beyond recovery" (11:11, BSB); salvation came to the Gentiles "to make Israel jealous" (11:11, BSB). Gentile believers are told, "do not boast over those branches" (11:18, BSB), and "you stand by faith" (11:20, BSB). "A hardening in part has come to Israel" (11:25, BSB), and "all Israel will be saved" (11:26, BSB). "God’s gifts and His call are irrevocable" (11:29, BSB). The chapter ends in praise: "from Him and through Him and to Him are all things" (11:36, BSB).

Implies Whoever is saved is saved by God's mercy through faith in Christ (10:9–13; 11:20, 23).

Uncertain Three questions stay open with no lean: who "all Israel" is, and when and how it is saved (set out only in note.exegetical.Rom.11.25-Rom.11.27.all-israel); whether the warning of 11:22 threatens believers; and how hardening relates to unbelief and whether it is final (election views: note.exegetical.Rom.9.6-Rom.9.24.how-election-works). Three others carry a lean with the main alternative named: "fullness" (11:12), "life from the dead" (11:15) and the root (11:16).

Structure. 11:1–10, remnant and hardening; 11:11–24, stumbling, jealousy and the olive tree; 11:25–36, the mystery, the irrevocable call, mercy on all, and praise.

Note ID: note.exegetical.Rom.11.1-Rom.11.36.overview

Romans 11:1–10: A remnant chosen by grace, and the hardening of the rest

¹ I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. ² God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel: ³ “Lord, they have killed Your prophets and torn down Your altars. I am the only one left, and they are seeking my life as well”? ⁴ And what was the divine reply to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.” ⁵ In the same way, at the present time there is a remnant chosen by grace. ⁶ And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace. ⁷ What then? What Israel was seeking, it failed to obtain, but the elect did. The others were hardened, ⁸ as it is written: “God gave them a spirit of stupor, eyes that could not see, and ears that could not hear, to this very day.” ⁹ And David says: “May their table become a snare and a trap, a stumbling block and a retribution to them. ¹⁰ May their eyes be darkened so they cannot see, and their backs be bent forever.” (BSB)

Says "God did not reject His people, whom He foreknew" (11:2, BSB). οὐκ ἀπώσατο (ouk apōsato, "did not reject"; lex.G683) answers the question of 11:1, and Paul gives himself as evidence: "I am an Israelite myself" (11:1, BSB). Elijah's complaint (1 Kgs 19:10, 14) receives the reply, "I have reserved for Myself seven thousand men who have not bowed the knee to Baal" (11:4, BSB; 1 Kgs 19:18; see note.language.Rom.11.1-Rom.11.4.ps-94-14-1-kgs-19). For Elijah traditions and Jewish hopes of restoration, see the historical note note.historical.Rom.11.1-Rom.11.36.restoration-hopes; it does not decide these verses.

Says "at the present time there is a remnant chosen by grace" (11:5, BSB). "And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace" (11:6, BSB). On grace and works see note.exegetical.Rom.3.27-Rom.3.31.boasting-excluded and note.exegetical.Rom.4.3-Rom.4.8.crediting-righteousness; on the remnant of 9:27–29 see note.exegetical.Rom.9.25-Rom.9.29.hosea-and-isaiah.

Says "What Israel was seeking, it failed to obtain, but the elect did. The others were hardened" (11:7, BSB): ἐπωρώθησαν (epōrōthēsan, "were hardened"; lex.G4456; note.language.Rom.11.1-Rom.11.10.aposato-leimma-poroo). "God gave them a spirit of stupor" (11:8, BSB), drawing on Deut 29:4 and Isa 29:10, and David's prayer follows (11:9–10; Ps 69:22–23; see note.language.Rom.11.8-Rom.11.10.deut-29-4-isa-29-10-ps-69).

Uncertain How divine hardening relates to Israel's unbelief (God's judicial response to unbelief, his decree, or both), and whether it is final for those hardened. No lean is taken here. 11:11, 23 and 25 bear on finality and are read differently by the views; the election views are not repeated here (see note.exegetical.Rom.9.6-Rom.9.24.how-election-works).

Note ID: note.exegetical.Rom.11.1-Rom.11.10.remnant-and-hardening

Romans 11:6–10: the text and the quotations

The Byzantine text adds "and if by works, it is no longer grace, since work is no longer work" (see var.Rom.11.6.ei-de-ex-ergon). Says On either text, grace and works do not both ground the remnant (11:6).

Says The hardening is stated twice: "The others were hardened" (11:7, BSB) and "God gave them a spirit of stupor, eyes that could not see, and ears that could not hear, to this very day" (11:8, BSB). πνεῦμα κατανύξεως (pneuma katanyxeōs, "spirit of stupor"; lex.G2659) names the condition. David's words, "May their eyes be darkened so they cannot see, and their backs be bent forever" (11:10, BSB), stand in the same line of thought. Uncertain Whether διὰ παντός (dia pantos, BSB "forever") marks a lasting state or a continual one is read differently; it belongs to the finality question left open above.

Romans 11:11–15: Not beyond recovery, jealousy, and life from the dead

¹¹ I ask then, did they stumble so as to fall beyond recovery? Certainly not! However, because of their trespass, salvation has come to the Gentiles to make Israel jealous. ¹² But if their trespass means riches for the world, and their failure means riches for the Gentiles, how much greater riches will their fullness bring! ¹³ I am speaking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I magnify my ministry ¹⁴ in the hope that I may provoke my own people to jealousy 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? (BSB)

Says "did they stumble so as to fall beyond recovery? Certainly not! However, because of their trespass, salvation has come to the Gentiles to make Israel jealous" (11:11, BSB). Paul magnifies his ministry "in the hope that I may provoke my own people to jealousy and save some of them" (11:14, BSB). The jealousy of Deut 32:21 is not restated; see note.language.Rom.10.14-Rom.10.21.akoe-rhema-christou-parazelo and note.language.Deut.32.21.lxx-parazeloso.

Uncertain τὸ πλήρωμα αὐτῶν (to plērōma autōn), "their fullness" (11:12, BSB): a full number or a completion (lex.G4138; note.language.Rom.11.11-Rom.11.16.eptaisan-pleroma-proslempsis). This note leans to completion: 11:12 sets πλήρωμα against τὸ ἥττημα αὐτῶν, "their failure" (11:12, BSB), a loss made good rather than a count. The alternative is a full number alone. Both readings appeal to 11:25, where the same noun returns; the lean concerns 11:12 only and does not decide "all Israel" (11:26).

Says "if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?" (11:15, BSB).

Uncertain What "life from the dead" (ζωὴ ἐκ νεκρῶν, zōē ek nekrōn) means. This note leans to the resurrection at the end. The exact phrase occurs only here; the lean rests on Paul's use of ἐκ νεκρῶν elsewhere in Romans, usually of resurrection (4:24; 6:4, 9; 8:11; 10:9). The alternative is a figurative renewal of Israel. πρόσλημψις (proslēmpsis, "acceptance") stands opposite ἀποβολή, "rejection" (lex.G4356; lex.G580).

Note ID: note.exegetical.Rom.11.11-Rom.11.15.stumbling-and-jealousy

Romans 11:16–24: The olive tree, and the warning not to boast

¹⁶ If the first part of the dough is holy, so is the whole batch; if the root is holy, so are the branches. ¹⁷ Now if some branches have been broken off, and you, a wild olive shoot, have been grafted in among the others to share in the nourishment of the olive root, ¹⁸ do not boast over those branches. If you do, remember this: You do not support the root, but the root supports you. ¹⁹ You will say then, “Branches were broken off so that I could be grafted in.” ²⁰ That is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid. ²¹ For if God did not spare the natural branches, He will certainly not spare you either. ²² Take notice, therefore, of the kindness and severity of God: severity to those who fell, but kindness to you, if you continue in His kindness. Otherwise you also will be cut off. ²³ And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again. ²⁴ For if you were cut from a wild olive tree, and contrary to nature were grafted into one that is cultivated, how much more readily will these, the natural branches, be grafted into their own olive tree! (BSB)

Says "if the root is holy, so are the branches" (11:16, BSB). A "wild olive shoot" was grafted in "to share in the nourishment of the olive root" (11:17, BSB). "do not boast over those branches" (11:18, BSB). "They were broken off because of unbelief, but you stand by faith" (11:20, BSB). The shoot was grafted "contrary to nature" (11:24, BSB). The grafting picture does not itself fix the meaning (see note.historical.Rom.11.1-Rom.11.36.olive-grafting).

Uncertain Who the root is: the patriarchs, Abraham, Christ, or Israel's covenant. This note leans to the patriarchs: ῥίζα (rhiza, "root") can name ancestors, and Israel is loved "on account of the patriarchs" (11:28, BSB). Christ and Israel's covenant are the alternatives (lex.G4491; note.language.Rom.11.17-Rom.11.24.rhiza-enkentrizo-apotomia).

Uncertain What "Otherwise you also will be cut off" (11:22, BSB) threatens. No lean is taken here. - Reformed perseverance: the warning is a means by which God keeps true believers; those cut off did not stand by saving faith. Grounds: "you stand by faith" (11:20, BSB); "if you continue in His kindness" (11:22, BSB); 11:29. - Arminian and Wesleyan: continuing is a real condition, and a believer who does not continue can be cut off. Grounds: the condition ἐάν ("if") and the ἐπεί ("otherwise") clause of 11:22; "be afraid" (11:20, BSB). - Corporate: the warning is to Gentile Christianity as a body, not a verdict on each person. Grounds: "I am speaking to you Gentiles" (11:13, BSB); the singular "you" set against Israel's branches (11:17–18); branches of one tree. See note.exegetical.Rom.8.28-Rom.8.39.can-believers-fall-away.

Note ID: note.exegetical.Rom.11.16-Rom.11.24.olive-tree

Romans 11:17–24: the text of the image

Says "You do not support the root, but the root supports you" (11:18, BSB). "Do not be arrogant, but be afraid" (11:20, BSB). "Take notice, therefore, of the kindness and severity of God" (11:22, BSB): χρηστότητα καὶ ἀποτομίαν θεοῦ (chrēstotēta kai apotomian theou). "And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again" (11:23, BSB). Says "contrary to nature" (παρὰ φύσιν, 11:24) describes the graft in Paul's picture; whether it assumes a known practice or a deliberately unnatural one is background, set out in the historical note note.historical.Rom.11.1-Rom.11.36.olive-grafting, and does not decide who the root is or whom 11:22 addresses; the moral use of the phrase in 1:26 is a different context (note.language.Rom.1.26.physiken-para-physin).

At 11:17 Tregelles and the Byzantine text add καί after ῥίζης (see var.Rom.11.17.kai-tes-piotetos). At 11:21 NA28 and the Byzantine text read μήπως οὐδέ for οὐδέ (see var.Rom.11.21.mepos). Uncertain Whether 11:21 is a firm "neither will he spare you" or a cautious "lest he not spare you" depends on that reading; no lean. At 11:23 the Byzantine text has the order ὁ θεός ἐστιν (see var.Rom.11.23.estin-order).

Implies The dough of 11:16 recalls the firstfruits of dough in Num 15:20–21 (xref.Rom.11.16.Num.15.20-Num.15.21.heb). Uncertain The olive may also echo Jer 11:16 and Hos 14:6 (xref.Rom.11.17.Jer.11.16.heb; xref.Rom.11.17.Hos.14.6.heb).

Romans 11:25–27: "All Israel will be saved"

²⁵ I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in. ²⁶ And so all Israel will be saved, as it is written: “The Deliverer will come from Zion; He will remove godlessness from Jacob. ²⁷ And this is My covenant with them when I take away their sins.” (BSB)

Says Paul calls it τὸ μυστήριον τοῦτο (to mystērion touto), "this mystery" (11:25, BSB; lex.G3466; note.language.Rom.11.25-Rom.11.36.mysterion-houtos-ametameleta), told "so that you will not be conceited" (11:25, BSB). "A hardening in part has come to Israel, until the full number of the Gentiles has come in" (11:25, BSB). "And so all Israel will be saved" (11:26, BSB), with "The Deliverer will come from Zion; He will remove godlessness from Jacob" (11:26, BSB), from Isa 59:20; 11:27 joins Isa 59:21 and Isa 27:9 (see note.language.Rom.11.26-Rom.11.27.isa-59-20-27-9-jer-31).

Uncertain Three questions sit under the views: who πᾶς Ἰσραήλ (pas Israēl, "all Israel") is; when, since the hardening lasts ἄχρι οὗ (achri hou, "until"); and how, whether καὶ οὕτως (kai houtōs, "and so") marks manner, sequence or logic. No lean is taken here. Each main view, with its grounds and main difficulty: - A future large-scale conversion of ethnic Israel, at or before Christ's return, through faith in Christ; the Deliverer is often read as the returning Christ. Grounds: "Israel" in 11:25 is the people hardened "in part," so the same word in 11:26 most naturally means that people; "until" sets a limit to the hardening; the natural branches are regrafted "if they do not persist in unbelief" (11:23, BSB). Difficulty urged: καὶ οὕτως usually means "and in this way," not "and then." - The church of Jews and Gentiles, the whole people of God. Grounds: καὶ οὕτως as manner, so that all Israel is saved by the Gentiles' coming in alongside believing Jews; the one olive tree (11:17–24); "no difference between Jew and Greek" (10:12, BSB); "not all who are descended from Israel are Israel" (9:6, BSB). Difficulty urged: "Israel" in 11:25 plainly means ethnic Israel, as distinct from the Gentiles. - The total of elect Jews saved through the age, the remnant over time rather than one generation. Grounds: a remnant "at the present time" (11:5, BSB); Paul hopes to "save some of them" (11:14, BSB); the hardening is partial throughout. Difficulty urged: "all" and the "mystery" seem to promise more than the remnant already described in 11:1–10. - Others, by reference only: a first-century (preterist) fulfilment; and two-covenant readings, in which Israel is saved apart from faith in Christ. Two-covenant readings fall outside the firm boundary of salvation through faith in Christ stated below; the other views all stay within it.

Implies Whoever is saved is saved by God's mercy through faith in Christ (10:9–13; 11:20, 23). Says The hardening is "in part" (11:25, BSB). Background: note.historical.Rom.11.1-Rom.11.36.restoration-hopes; it does not decide the question.

Note ID: note.exegetical.Rom.11.25-Rom.11.27.all-israel

Romans 11:25–27: the wording

Says "And this is My covenant with them when I take away their sins" (11:27, BSB). The views of 11:26 are set out only in note.exegetical.Rom.11.25-Rom.11.27.all-israel and are not argued here.

At 11:25 some editions read ἐν or παρʼ before ἑαυτοῖς (see var.Rom.11.25.par-heautois). At 11:26 the Byzantine text adds καί before ἀποστρέψει (same record).

Romans 11:28–32: Enemies, and yet loved; mercy on everyone

²⁸ Regarding the gospel, they are enemies on your account; but regarding election, they are loved on account of the patriarchs. ²⁹ For God’s gifts and His call are irrevocable. ³⁰ Just as you who formerly disobeyed God have now received mercy through their disobedience, ³¹ so they too have now disobeyed, in order that they too may now receive mercy through the mercy shown to you. ³² For God has consigned everyone to disobedience so that He may have mercy on everyone. (BSB)

Says "Regarding the gospel, they are enemies on your account; but regarding election, they are loved on account of the patriarchs" (11:28, BSB). "For God’s gifts and His call are irrevocable" (11:29, BSB): ἀμεταμέλητα (ametamelēta, "irrevocable"; lex.G278; note.language.Rom.11.25-Rom.11.36.mysterion-houtos-ametameleta).

Uncertain Whether 11:29 secures a future for ethnic Israel as a people or God's faithfulness to the elect within Israel follows the readings of 11:25–27 (note.exegetical.Rom.11.25-Rom.11.27.all-israel). No lean is taken here.

Says "Just as you who formerly disobeyed God have now received mercy through their disobedience" (11:30, BSB), "so they too have now disobeyed, in order that they too may now receive mercy through the mercy shown to you" (11:31, BSB). Tregelles and the Byzantine text omit the second νῦν (nyn, "now") before ἐλεηθῶσιν (see var.Rom.11.31.nyn).

Uncertain Whether the mercy of 11:31 is marked as present, and what that means for timing. No lean is taken here.

Says "For God has consigned everyone to disobedience so that He may have mercy on everyone" (11:32, BSB).

Implies This is not universalism: "everyone" is Jews and Gentiles alike, the two groups of 11:30–31, as in 3:22–23 (note.exegetical.Rom.3.21-Rom.3.26.righteousness-revealed; compare note.exegetical.Rom.5.18-Rom.5.21.one-act-of-righteousness), and mercy is received by faith (11:20, 23). Universalist readings, in which every person is finally saved, are named here by reference only.

Note ID: note.exegetical.Rom.11.28-Rom.11.32.gifts-and-calling

Romans 11:33–36: Depth, unsearchable judgments, and glory

³³ O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways! ³⁴ “Who has known the mind of the Lord? Or who has been His counselor?” ³⁵ “Who has first given to God, that God should repay him?” ³⁶ For from Him and through Him and to Him are all things. To Him be the glory forever! Amen. (BSB)

Says "O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways!" (11:33, BSB): ἀνεξεραύνητα (anexeraunēta, "unsearchable"; lex.G419) and ἀνεξιχνίαστοι (anexichniastoi, "untraceable"; lex.G421). "Who has known the mind of the Lord? Or who has been His counselor?" (11:34, BSB) draws on Isa 40:13; "Who has first given to God, that God should repay him?" (11:35, BSB) on Job 41:11 (see note.language.Rom.11.34-Rom.11.35.isa-40-13-job-41-11). "For from Him and through Him and to Him are all things. To Him be the glory forever! Amen." (11:36, BSB).

Implies The praise closes the argument of chapters 9–11: the claim that God's word has not failed (9:6) and the question of 11:1 end in praise of God's wisdom and mercy (11:32–33).

Uncertain Whether the doxology also closes chapters 1–11. For: "all things" (11:36) and the "therefore" that opens chapter 12. Against: 11:33–36 answers the mercy of 11:30–32 directly. No lean is taken here.

Note ID: note.exegetical.Rom.11.33-Rom.11.36.doxology

Minor variants

These are differences of wording, case, mood or order. None changes the sense discussed above. Each is set out in the variant record named. - 11:2: the Byzantine text adds λέγων after Ἰσραήλ (var.Rom.11.6.ei-de-ex-ergon). - 11:3: the Byzantine text reads καὶ τά for τά (var.Rom.11.6.ei-de-ex-ergon). - 11:8: Westcott–Hort and Tregelles read καθάπερ for καθώς (var.Rom.11.6.ei-de-ex-ergon). - 11:13: the Byzantine text reads γάρ for δέ and omits οὖν (var.Rom.11.13.de-gar). - 11:20: the Byzantine text reads ὑψηλοφρόνει for ὑψηλὰ φρόνει (var.Rom.11.21.mepos). - 11:21: the TR reads φείσηται for φείσεται (var.Rom.11.21.mepos). - 11:22: the Byzantine text reads ἀποτομίαν for ἀποτομία, χρηστότητα for χρηστότης θεοῦ, and ἐπιμείνῃς for ἐπιμένῃς (var.Rom.11.21.mepos). - 11:23: the Byzantine text reads ἐπιμείνωσιν for ἐπιμένωσι (var.Rom.11.23.estin-order). - 11:30: the Byzantine text adds καί after γάρ (var.Rom.11.31.nyn).

This summary repeats the conclusions above. It adds no new argument.

• Says God did not reject his people; a remnant is chosen by grace, not works, and the rest were hardened (11:1–10). Israel did not stumble beyond recovery; Gentile believers must not boast and stand by faith (11:11–24). A hardening in part has come to Israel, all Israel will be saved, God's gifts and call are irrevocable, and God has mercy on everyone; all things are from, through and to him (11:25–36).
• Implies Whoever is saved is saved by God's mercy through faith in Christ; 11:32 is not universalism; the doxology closes chapters 9–11.
• Uncertain With no lean: who all Israel is and when and how (11:26), whether 11:22 threatens believers, hardening and its finality, the bearing of 11:29 and 11:31, and whether the doxology closes chapters 1–11. With a lean: fullness (11:12), life from the dead (11:15) and the root (11:16).