ESV Global Study Bible :: Footnotes for Romans 11

Rom. 11:1 The majority of Israel failed to believe. Does this mean that God has rejected his people? Paul presents himself as an example of the remnant that has been preserved. This remnant shows that God is not finished with Israel. He will fulfill his promises to his people.

Rom. 11:2 foreknew. See note on 8:29.

Rom. 11:3–5 God assured Elijah that he had preserved a remnant who still followed him (1 Kings 19:18). As in Paul’s day and today, a remnant of Jews believe in Christ because of God’s electing grace (see Rom. 9:27–29).

Rom. 11:7–10 Paul links Isa. 29:10 and Deut. 29:4 to clarify that God has hardened Israel so that they would not see or hear. Paul then prays for judgment (Ps. 69:22–23) upon the Jews of his day who have rejected Christ.

Rom. 11:11–32 God’s saving righteousness is seen in the salvation of Israel at the end of history, and in his saving plan for both Jews and Gentiles.

Rom. 11:12 World means Gentiles here. Paul argues from the lesser to the greater. If Israel’s sin brought salvation to the Gentiles, then the blessing will be even greater when all Israel is saved (see v. 15).

Rom. 11:15 If the rejection of the majority of Israel has meant that many Gentiles (the world) have been reconciled to God through Christ, then surely the acceptance of the Jews—their future coming to Christ in large numbers—will bring about the final resurrection (life from the dead) and the end of history.

Rom. 11:16 Two illustrations teach the same truth. The firstfruits and the root probably refer to the patriarchs (Abraham, Isaac, and Jacob) and the saving promises given to them. If the firstfruits and root are dedicated to God, so too are the whole lump (of dough) and the branches (that is, the Jewish people as a whole). As Paul has already explained in chs. 9–10, however, not every Jewish person will be saved.

Rom. 11:17 The people of God are portrayed here as an olive tree (see Jer. 11:16–19; Hos. 14:6–7). When Paul says some branches were removed, he probably has in mind the majority of the Jews of his day. Gentiles are the wild shoots grafted into the olive tree that now share in the root (the promises made to the patriarchs).

Rom. 11:18–20 Gentile believers are warned against arrogance toward the Jews who were removed (v. 17). It is God’s saving promises (the root), not their own goodness, that saved them. This should provoke fear and awe, not pride.

Rom. 11:21 Whether Jew or Gentile, God will not spare anyone who does not continue to believe.

Rom. 11:22–24 The Gentile readers must contemplate both God’s kindness and his severity toward them and the Jews who have not believed. They must continue in faith. Otherwise, they too will be judged as unbelievers. Paul argues from the lesser to the greater. If God grafted Gentiles, who are the wild branches, into the olive tree, then surely he will graft back into the olive tree Jews, who are the natural branches (see v. 17).

Rom. 11:25 Mystery in this case is something previously hidden that is now revealed.

Rom. 11:26 in this way all Israel will be saved. It seems most likely that this salvation of the Jewish people is in the future. This interpretation fits with the promises of God’s future work in vv. 12 and 15, and the future salvation of ethnic Israel at the end of history agrees with the character of this passage. God is faithful to fulfill his saving promises to his people (9:6). “All Israel” refers to a very large number, at least the majority of Jews. The Deliverer coming from Zion probably refers to Christ (see 1 Thess. 1:10), suggesting that these Jews will be saved near or at Christ’s second coming.

Rom. 11:28 for your sake. Israel’s unbelief has benefited the Gentiles. This is the period of history in which Gentiles are being saved, while most of Israel remains in unbelief. But God’s promise to their forefathers Abraham, Isaac, and Jacob will be fulfilled in the future.

Rom. 11:29 Israel will be saved because God always keeps his promises. As used here, gifts means the unique blessings given to Israel which Paul mentioned at the beginning of this long section (9:4–5). Calling refers here to calling to salvation (see 8:30; 9:11; 24).

Rom. 11:30–31 God saved the Gentiles when one would have expected only the Jews to be saved. In the future he will amaze all by saving the Jews. It will be clear that everyone’s salvation is by mercy alone (see note on 9:14–16). The final now in the text means that the promise of Jewish salvation could be fulfilled at any time.

Rom. 11:32 The word all here refers to Jews and Gentiles. God’s mercy is available to all, but not all will accept it.

Rom. 11:34–35 Paul quotes Isa. 40:13 and Job 41:11 to highlight that all good things are gifts from God (1 Cor. 4:7).