Romans 11:11–36 (NKJV)
11 I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles. 12 Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness! 13 For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, 14 if by any means I may provoke to jealousy those who are my flesh and save some of them. 15 For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead? 16 For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches. 17 And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree, 18 do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you. 19 You will say then, “Branches were broken off that I might be grafted in.” 20 Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear. 21 For if God did not spare the natural branches, He may not spare you either. 22 Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off. 23 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again. 24 For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree? 25 For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27 For this is My covenant with them, When I take away their sins.” 28 Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. 29 For the gifts and the calling of God are irrevocable. 30 For as you were once disobedient to God, yet have now obtained mercy through their disobedience, 31 even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. 32 For God has committed them all to disobedience, that He might have mercy on all. 33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! 34 “For who has known the mind of the Lord? Or who has become His counselor?” 35 “Or who has first given to Him And it shall be repaid to him?” 36 For of Him and through Him and to Him are all things, to whom be glory forever. Amen.
Commentary
Vs. 11 "I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles."
Just as in verse one, here the Apostle Paul is making it clear that Israel's "stumble" which has brought about the salvation of believing Gentiles, has in no way caused God to forsake them. For the verb the Apostle uses translated stumble is not indicating a stumbling beyond restoration. And so when considered with the verb translated fall (which indicates utter ruin or destruction); through his question, the Apostle Paul is intentionally looking for a response in the negative to any thoughts of God giving Israel over to eternal ruin, by answering it with a definitive, "certainly not!"
And so in the second half of the verse the Apostle Paul re-addresses Israel's fall, though indicating a sin or trespass, is not indicating their annihilation as a nation or people. Instead through Israel's "fall" (trespass NKJ margin), God has brought about salvation for the Gentiles. Now the reason salvation has come to the Gentiles is so that through our redemption, God can provoke His people in Israel to jealousy, and thus bring about their salvation as well when they repent and believe in His Son the Lord Jesus Christ through the Gospel as well.
Now Israel's fall is not something that God did not foresee, but He long ago foretold about Israel's unfaithfulness, and just what His response to it would be through His servant Moses, when yet Israel had not even entered the land of Canaan (see Deut. 32:21; Rom 10:19). Thus God in His foreknowledge of all things knew what Israel's response to His Son in their midst would initially be. Yet instead of abandoning them entirely; to provoke them to jealousy; God has brought salvation to the Gentiles. For God can turn anyone's sin or rebellion, whether individuals or nations, into fulfilling His purposes, while still exercising His judgment and justice as He sees fit. Thus with Israel's current rejection of Christ, God's salvation is now being freely offered to every Gentile in every nation, just as Jesus said (see Matt 22:1-14). And so it is that now is the Day of Salvation (2 Cor 6:2), now is the time to seek the Lord while He may found (Isaiah 55:6-7), now is the time to repent and believe in the Gospel as Jesus has commanded of us all (Mark 1:15). Lest what happened to the unbelieving and unrepentant Jews happen to us Gentiles as well (consider Matt. 21:42-44, antithesis Matt. 8:10-13).
Vs. 12 "Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness!"
And so it is that with Israel's fall (παράπτωμα). God has brought riches for the world and the Gentiles in that God's salvation has come to us all who believe. That is what is being emphasized in the first half of the verse. God's riches given to us all who believe in Him through the death and resurrection of His Son. For truly no greater riches can any person have then to have Jesus Christ in their persons and lives, redeeming us by His sacrificial blood shed on the cross for the remission of all our sins, then His sanctifying us by His Holy Spirit, and thus transforming our persons and lives here and now, while preparing us for an eternity with God the Father and Himself. And so it is that God has brought His blessing into the world in the Person of His Son, who brings salvation to one and to all who repent and believe in Him through the Gospel. Thus through His Son God has brought His promised blessing into this broken world. A promise He first gave through Abraham (Gen. 22:18), then He reaffirmed it through Abraham's son, Isaac (Gen. 26:4-5), and finally Isaac's son, Jacob (Genesis 28:14). Now if you look at those Old Testament passages where God's promise through their seed is spoken of it is spoken of in the singular. Thus the emphasis Scripturally is on God's blessing coming into the world through the Person of His Son (see Gal. 3:16). Though it is not limited to that since it is through the Body Christ's presence here on earth that this world has been a recipient of God's blessing through the sacrificial lives and giving and good deeds of Christians down through the ages who have become agents for God working His Kingdom's designs down here. For truly where there is faith in the Lord Jesus Christ there His life and the good works of God are being manifested everywhere. That said, Israel's fall which brought riches to world and the Gentiles, did not end God's promised blessing too and through Israel as a nation. For as the Apostle goes on to say in verse twelve if the Gentiles found riches from God through Israel's fall, "how much more their fullness." Indicating that God is not yet done with Israel, (though they have been put aside for a season) there will be a time when Israel as a nation will be brought completely into God's salvation and blessing, something which the prophets have foretold, and which still awaits fulfillment in God's timing and way. And thus Israel will no longer be thought "forsaken" by the Gentiles, but will be glorified when the Lord Jesus Christ is received by them, and thus God is glorified in their midst through Him (consider Isaiah 26; 44:23; 49:14-26; 55:5; 60:9; 62:1-12; Zechariah 12:10-14 etc.).
Vs. 13-15 13 For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, 14 if by any means I may provoke to jealousy those who are my flesh and save some of them. 15 For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?
The Apostle Paul's specifically addressing the Gentiles here is so that he might make it clear to us all that though He is an apostle sent by Christ to us Gentiles (see Gal. 2:8). He (like God) has not forsaken his countrymen the Israelites. Instead the Apostle Paul says of himself that inasmuch as he is an apostle to the Gentiles he magnifies his ministry towards us. Meaning he is all the more diligent in preaching the gospel to all Gentiles, everywhere and in every place, so that through our salvation he might provoke to jealousy his own flesh (i.e. his own Jewish countrymen) and save some of them as well (vs. 13-14). Which again is in accord with the will of God for us and them all. For truly the Apostle Paul's heartfelt longing and desire was to see his own people receive their Savior, the Lord Jesus Christ. And yet they largely turned against him, just as they did to Christ who sent him. Nonetheless God has not forsaken them, but has preserved for Himself a remnant in the nation of Israel (Rom. 11:5) so as to keep it alive until God turns the nation as a whole to Himself again. And so the Apostle Paul's desire was to provoke to jealousy those in Israel who will repent and believe so that they might take their place amongst the redeemed of the Lord in the Body of Christ. For truly salvation is of the Jews (John 4:24). It first came to the Jews, and it first went out through the Jews (consider Luke 24:46-47; Rom. 9:4-5). Yet with their rejection of the Lord Jesus Christ, salvation through their fall has come to the Gentiles. And so with their being cast away (that is those who did not repent and believe) the Gospel has brought forth the reconciling of the world to God through faith in the Lord Jesus Christ. Therefore if they're being cast away has brought about the reconciliation of the world, what will their acceptance be but life from the dead? (vs. 15)
The Apostle now introduces the resurrection of the dead, specifically of Israel, as foretold by the prophets, Isaiah (26:19); Ezekiel (37:1-14); Daniel (12:1-2); Hosea (13:14) etc. to confirm that God is not yet done with Israel. For again the Apostle Paul only sees Israel's being "cast away" as something through which God is bringing about the reconciliation of every believing Gentile to Himself. And so "if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?" In other words if God's casting Israel away now serves His purposes in bringing every believing Gentile to Himself, how much more will Israel's own reconciliation to Himself be when that ministry is completed. For God's Word about the reconciliation and then the resurrection of the dead of the Israelites must still be fulfilled. And so the Gentiles in no way should think that God is done with Israel just because He has cast them away for a season. For God will bring about the reconciliation of Israel to Himself when He turns their hearts collectively to Himself. And thus when He does what will their acceptance be but life from dead!
Vs. 16-18 16 For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches. 17 And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree, 18 do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you.
Now the Apostle Paul's metaphor here is drawn from the firstfruits of unleavened bread that was to be offered up to God as a heave offering (see Num. 15:19-21). His doing so is to demonstrate that if the "firstfruit" or first portion taken is holy, so also is the remaining portion or lump. Thus if the believing Gentiles are now holy, so also are, or will be the believing Jews (for this firstfruits metaphor as relating to the Lord and believers, see 1 Cor 15:20, 23; 16:15; James 1:18; Rev. 14:4).
Similarly if the root is holy, so also are the branches, since it its the root that came first and gives the plant it's life and nutrients. The analogy here being that though Israel has at this time mostly rejected God's promised salvation which He has brought to them through the Lord Jesus Christ, God has not discarded them entirely. His Promise of salvation through His Son Jesus remains, and is the root in this metaphor. Thus if the root is holy so also are all those who are connected to it. Therefore those who in Israel who did not repent and believe In Christ God has broken off and has in place of them grafted in the believing Gentiles ("wild olive tree", vs. 17). Thus believing Gentiles did not come first, but were grafted into the place and privilege that was once Israel's alone (consider Eph. 2:11-13). The reason we were grafted in was again because of the unbelief of those in Israel to whom God's promise first came (consider Isaiah 28:12; Heb. 3:1-19; 4:1-10). Thus Gentiles believers must never become arrogant in their thinking towards Israel because of Israel's current state of separation from God. For as Jesus said to the Samaritan woman at Jacob's well, "salvation is of the Jews" (John 4:22-24). Not exclusive to the Jews, but salvation comes through God's covenant promises made to them. All which began with His promises to Abraham. Thus with God's Son the Lord Jesus Christ's arrival in fulfilment of all those promises, all must come to God through Him. Something which those within Israel who did not believe, and thus who rejected the Christ, have been broken off for not doing, for in their hearts they turned back to Moses and the Law. And so with their removal we believing Gentiles have been grafted into their place of privilege with God (consider Matt. 8:11-12). Thus we believing Gentiles have been by God's grace grafted into God's Kingdom with all the believing Jews to whom, and through whom, God's promises first came. And thus we believing Gentiles have become "a partaker of the root and the fatness of the olive tree." Which again is a metaphor for the place and privilege that we have with God through our faith in the Lord Jesus Christ (1 Peter 2:9-10). Therefore since we believing Gentiles have been grafted into God's Kingdom through the life, death, and resurrection of the Lord Jesus Christ Christ (all which we partake of with Him) we should not become arrogant in our thinking towards those in Israel to whom His promises of salvation first came, yet who remain largely unreconciled to God at this present time. For rest assured God is not yet finished with Israel. And so beginning in verse eighteen the Apostle Paul begins to solemnly warn us believing Gentiles about boosting against those to whom God's promises first came, for though some were broken off so that a place could be made for us. God has not cast away His people and His promises to them whom He foreknew. The Redeemer will come to Israel and will turn away ungodliness from Jacob (vs. 26-27). Thus we believing Gentiles as branches grafted in (by God's grace) do not support the root, but the root supports us!
Vs. 19-24 19 You will say then, “Branches were broken off that I might be grafted in.” 20 Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear. 21 For if God did not spare the natural branches, He may not spare you either. 22 Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off. 23 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again. 24 For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree?
The Apostle Paul continues with his metaphor, emphasizing that we believing Gentiles in no way preceded the Israelites through whom God's promises and covenants came. Thus branches (i.e. unbelieving Israelites) were broken off (consider Jer. 5:10-11; 11:14-17 as a principal for this) so that room could be made for us believing Gentiles (vs. 19-21). Therefore through this metaphor the Apostle Paul is warning us believing Gentiles not to be haughty because of our place and privilege that we now enjoy with God through Jesus Christ. Rather we are to fear, for fearing God, and the judgment of God that has fallen on the unbelieving Jews, will keep ones heart and mind from becoming arrogant towards them, or others. Thus reverential fear is what is being commanded here. Now the Apostle Paul's warning in verse twenty one, "For if God did not spare the natural branches, He may not spare you either." Must be seen in the light of what he has just said, and is going to say. And thus to forward our reverence towards God, and to keep our faith in God's goodness, and not our own "goodness" or anyone else's, Paul has made such a statement. For no one should think so highly of themselves, since we all only enter into God's Promised Salvation by the grace of God (Eph. 2:8-9). Having then warned us about becoming arrogant in our thinking, and thus thinking ourselves "superior" to the Israelite's who were cut off for their unbelief, the Apostle Paul leaves room for God to restore them to Himself again, just as he left God room to remove any Gentiles who become so arrogant in their thinking so as to despise Israel. And so that is sum of what the Apostle Paul's metaphor covers in verses twenty three and four. God's right and prerogative to restore to Himself the nation of Israel who initially did not believe, but later will come to faith in the Lord Jesus Christ.
Vs. 25 "For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in."
The Apostle Paul in unraveling the mystery of Israel's fall is doing so that believing Gentiles do not become "wise" in our own opinions because of the Holy Spirit illumination that is now given us. For Israel's spiritual blindness is a temporary situation for them; though it is a judgment against them for their initial unbelief; it will only last until the fullness of the Gentiles comes in. Thus once all the Gentiles God has elected to salvation are brought into the Kingdom of heaven, and thus are secured to Himself, the Lord will return to Israel.
Vs. 26-27 26 And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27 For this is My covenant with them, When I take away their sins.”
Here all Israel must be thought of as all believing Israel, something that will happen on a large scale during the Tribulation Period and will be completed at the Lord's Second Coming. Those then who repented and believed will be saved, while those who did not will be cast away forever (Zechariah 13:8-9). And so it is that the Scripture which says: "The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob" (Isaiah 59:20) and "For this is My covenant with them, When I take away their sins.” (Jeremiah 31:33-34) will find its fulfillment when the Lord returns and establishes His earthly Kingdom.
Vs. 28-29 28 Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. 29 For the gifts and the calling of God are irrevocable.
Because of their initial unbelief the Israelites became enemies of God, enemies in the sense that through their current rejection of Christ, and thus alienation from Him, the Gospel has now come to the Gentiles. Nonetheless concerning the election, that is the the elect promises that God bestowed upon them through Abraham, Isaac, and Jacob they are beloved. "For the gifts and the calling of God are irrevocable." Now the word translated gifts here is the same word used of the gift of God's salvation through faith in Jesus Christ as well as the Spiritual gifts He bestows. Now both are said to be irrevocable. Therefore no believer should every fear losing their salvation since this verse and many others refute any such notions. Similarly ones Spirit gifts and calling is not said revoked anywhere in the N.T., though they may fall into disuse by a believer neglecting to exercise their God given gifts (consider 1 Tim. 4:14; 2 Tim 1:6). But nowhere are they said revoked. Thus we are all commanded as faithful ministers of the manifold grace of God to use the Spirit gifts and offices given us for the building up of the Body of Christ in love (see Rom 12:6-8; 1 Cor 4:1; 1 Peter 4:10-11 etc.)
"For the gifts and calling of God are irrevocable."
Vs. 30-32 30 For as you were once disobedient to God, yet have now obtained mercy through their disobedience, 31 even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. 32 For God has committed them all to disobedience, that He might have mercy on all.
From once disobedient, to now having obtained mercy through Israel's disobedience, all believing Gentiles have nothing to boast about except God's mercies given to us all through faith in the Lord Jesus Christ (vs. 30). For it is through Israel's disobedience that we have been reconciled to God through the death and resurrection of His Son (Rom 5:10; Col 1:21-23). But that's not the end. God did not forsake His own people whom He foreknew, instead by using their disobedience to show mercy to every believing Gentile, God has now set forth a just principle by which through the mercy shown us, He might also show mercy to every believing Jew (vs. 31). "For God has committed them all to disobedience, that He might have mercy on all." vs. 32 Thus in a stroke of genius, God has caused His lovingkindness to triumph over the disobedience of us all!
Vs. 33-36 33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! 34 “For who has known the mind of the Lord? Or who has become His counselor?” 35 “Or who has first given to Him And it shall be repaid to him?” 36 For of Him and through Him and to Him are all things, to whom be glory forever. Amen.
The Apostle Paul in seeing the wonderful goodness of God being extended to us all through His unsearchable wisdom and knowledge cannot but break out in praise. And so quoting from Isaiah 40:13 and Job 41:11 the Apostle rightly sees God our Father as the Source of all that is good in our lives (vs. 33-35). Though that maybe a "narrowing" of this passages rich depth, as God through His wisdom and knowledge not only created everything but everything is sustained by Him (Psalm 104:30; 139:7).
Scripture Quotations
The New King James Version. Nashville: Thomas Nelson.
Word Studies
Vs. 12 fall, παράπτωμα Str 3900; GK 4183; TDNT 6.170; TDNTA 846; LN 88.297; (Matt 6:14; Mark 11:25; Rom 4:25; 5:15–20; 11:11; 2 Cor 5:19; Gal 6:1; Eph 1:7; 2:1, 5; Col 2:13) 9x
Additional Resources Consulted
Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software.
(Vs. 16-24) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (pp. 2255–2256). Nashville: Thomas Nelson.
Just as in verse one, here the Apostle Paul is making it clear that Israel's "stumble" which has brought about the salvation of believing Gentiles, has in no way caused God to forsake them. For the verb the Apostle uses translated stumble is not indicating a stumbling beyond restoration. And so when considered with the verb translated fall (which indicates utter ruin or destruction); through his question, the Apostle Paul is intentionally looking for a response in the negative to any thoughts of God giving Israel over to eternal ruin, by answering it with a definitive, "certainly not!"
And so in the second half of the verse the Apostle Paul re-addresses Israel's fall, though indicating a sin or trespass, is not indicating their annihilation as a nation or people. Instead through Israel's "fall" (trespass NKJ margin), God has brought about salvation for the Gentiles. Now the reason salvation has come to the Gentiles is so that through our redemption, God can provoke His people in Israel to jealousy, and thus bring about their salvation as well when they repent and believe in His Son the Lord Jesus Christ through the Gospel as well.
Now Israel's fall is not something that God did not foresee, but He long ago foretold about Israel's unfaithfulness, and just what His response to it would be through His servant Moses, when yet Israel had not even entered the land of Canaan (see Deut. 32:21; Rom 10:19). Thus God in His foreknowledge of all things knew what Israel's response to His Son in their midst would initially be. Yet instead of abandoning them entirely; to provoke them to jealousy; God has brought salvation to the Gentiles. For God can turn anyone's sin or rebellion, whether individuals or nations, into fulfilling His purposes, while still exercising His judgment and justice as He sees fit. Thus with Israel's current rejection of Christ, God's salvation is now being freely offered to every Gentile in every nation, just as Jesus said (see Matt 22:1-14). And so it is that now is the Day of Salvation (2 Cor 6:2), now is the time to seek the Lord while He may found (Isaiah 55:6-7), now is the time to repent and believe in the Gospel as Jesus has commanded of us all (Mark 1:15). Lest what happened to the unbelieving and unrepentant Jews happen to us Gentiles as well (consider Matt. 21:42-44, antithesis Matt. 8:10-13).
Vs. 12 "Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness!"
And so it is that with Israel's fall (παράπτωμα). God has brought riches for the world and the Gentiles in that God's salvation has come to us all who believe. That is what is being emphasized in the first half of the verse. God's riches given to us all who believe in Him through the death and resurrection of His Son. For truly no greater riches can any person have then to have Jesus Christ in their persons and lives, redeeming us by His sacrificial blood shed on the cross for the remission of all our sins, then His sanctifying us by His Holy Spirit, and thus transforming our persons and lives here and now, while preparing us for an eternity with God the Father and Himself. And so it is that God has brought His blessing into the world in the Person of His Son, who brings salvation to one and to all who repent and believe in Him through the Gospel. Thus through His Son God has brought His promised blessing into this broken world. A promise He first gave through Abraham (Gen. 22:18), then He reaffirmed it through Abraham's son, Isaac (Gen. 26:4-5), and finally Isaac's son, Jacob (Genesis 28:14). Now if you look at those Old Testament passages where God's promise through their seed is spoken of it is spoken of in the singular. Thus the emphasis Scripturally is on God's blessing coming into the world through the Person of His Son (see Gal. 3:16). Though it is not limited to that since it is through the Body Christ's presence here on earth that this world has been a recipient of God's blessing through the sacrificial lives and giving and good deeds of Christians down through the ages who have become agents for God working His Kingdom's designs down here. For truly where there is faith in the Lord Jesus Christ there His life and the good works of God are being manifested everywhere. That said, Israel's fall which brought riches to world and the Gentiles, did not end God's promised blessing too and through Israel as a nation. For as the Apostle goes on to say in verse twelve if the Gentiles found riches from God through Israel's fall, "how much more their fullness." Indicating that God is not yet done with Israel, (though they have been put aside for a season) there will be a time when Israel as a nation will be brought completely into God's salvation and blessing, something which the prophets have foretold, and which still awaits fulfillment in God's timing and way. And thus Israel will no longer be thought "forsaken" by the Gentiles, but will be glorified when the Lord Jesus Christ is received by them, and thus God is glorified in their midst through Him (consider Isaiah 26; 44:23; 49:14-26; 55:5; 60:9; 62:1-12; Zechariah 12:10-14 etc.).
Vs. 13-15 13 For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, 14 if by any means I may provoke to jealousy those who are my flesh and save some of them. 15 For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?
The Apostle Paul's specifically addressing the Gentiles here is so that he might make it clear to us all that though He is an apostle sent by Christ to us Gentiles (see Gal. 2:8). He (like God) has not forsaken his countrymen the Israelites. Instead the Apostle Paul says of himself that inasmuch as he is an apostle to the Gentiles he magnifies his ministry towards us. Meaning he is all the more diligent in preaching the gospel to all Gentiles, everywhere and in every place, so that through our salvation he might provoke to jealousy his own flesh (i.e. his own Jewish countrymen) and save some of them as well (vs. 13-14). Which again is in accord with the will of God for us and them all. For truly the Apostle Paul's heartfelt longing and desire was to see his own people receive their Savior, the Lord Jesus Christ. And yet they largely turned against him, just as they did to Christ who sent him. Nonetheless God has not forsaken them, but has preserved for Himself a remnant in the nation of Israel (Rom. 11:5) so as to keep it alive until God turns the nation as a whole to Himself again. And so the Apostle Paul's desire was to provoke to jealousy those in Israel who will repent and believe so that they might take their place amongst the redeemed of the Lord in the Body of Christ. For truly salvation is of the Jews (John 4:24). It first came to the Jews, and it first went out through the Jews (consider Luke 24:46-47; Rom. 9:4-5). Yet with their rejection of the Lord Jesus Christ, salvation through their fall has come to the Gentiles. And so with their being cast away (that is those who did not repent and believe) the Gospel has brought forth the reconciling of the world to God through faith in the Lord Jesus Christ. Therefore if they're being cast away has brought about the reconciliation of the world, what will their acceptance be but life from the dead? (vs. 15)
The Apostle now introduces the resurrection of the dead, specifically of Israel, as foretold by the prophets, Isaiah (26:19); Ezekiel (37:1-14); Daniel (12:1-2); Hosea (13:14) etc. to confirm that God is not yet done with Israel. For again the Apostle Paul only sees Israel's being "cast away" as something through which God is bringing about the reconciliation of every believing Gentile to Himself. And so "if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?" In other words if God's casting Israel away now serves His purposes in bringing every believing Gentile to Himself, how much more will Israel's own reconciliation to Himself be when that ministry is completed. For God's Word about the reconciliation and then the resurrection of the dead of the Israelites must still be fulfilled. And so the Gentiles in no way should think that God is done with Israel just because He has cast them away for a season. For God will bring about the reconciliation of Israel to Himself when He turns their hearts collectively to Himself. And thus when He does what will their acceptance be but life from dead!
Vs. 16-18 16 For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches. 17 And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree, 18 do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you.
Now the Apostle Paul's metaphor here is drawn from the firstfruits of unleavened bread that was to be offered up to God as a heave offering (see Num. 15:19-21). His doing so is to demonstrate that if the "firstfruit" or first portion taken is holy, so also is the remaining portion or lump. Thus if the believing Gentiles are now holy, so also are, or will be the believing Jews (for this firstfruits metaphor as relating to the Lord and believers, see 1 Cor 15:20, 23; 16:15; James 1:18; Rev. 14:4).
Similarly if the root is holy, so also are the branches, since it its the root that came first and gives the plant it's life and nutrients. The analogy here being that though Israel has at this time mostly rejected God's promised salvation which He has brought to them through the Lord Jesus Christ, God has not discarded them entirely. His Promise of salvation through His Son Jesus remains, and is the root in this metaphor. Thus if the root is holy so also are all those who are connected to it. Therefore those who in Israel who did not repent and believe In Christ God has broken off and has in place of them grafted in the believing Gentiles ("wild olive tree", vs. 17). Thus believing Gentiles did not come first, but were grafted into the place and privilege that was once Israel's alone (consider Eph. 2:11-13). The reason we were grafted in was again because of the unbelief of those in Israel to whom God's promise first came (consider Isaiah 28:12; Heb. 3:1-19; 4:1-10). Thus Gentiles believers must never become arrogant in their thinking towards Israel because of Israel's current state of separation from God. For as Jesus said to the Samaritan woman at Jacob's well, "salvation is of the Jews" (John 4:22-24). Not exclusive to the Jews, but salvation comes through God's covenant promises made to them. All which began with His promises to Abraham. Thus with God's Son the Lord Jesus Christ's arrival in fulfilment of all those promises, all must come to God through Him. Something which those within Israel who did not believe, and thus who rejected the Christ, have been broken off for not doing, for in their hearts they turned back to Moses and the Law. And so with their removal we believing Gentiles have been grafted into their place of privilege with God (consider Matt. 8:11-12). Thus we believing Gentiles have been by God's grace grafted into God's Kingdom with all the believing Jews to whom, and through whom, God's promises first came. And thus we believing Gentiles have become "a partaker of the root and the fatness of the olive tree." Which again is a metaphor for the place and privilege that we have with God through our faith in the Lord Jesus Christ (1 Peter 2:9-10). Therefore since we believing Gentiles have been grafted into God's Kingdom through the life, death, and resurrection of the Lord Jesus Christ Christ (all which we partake of with Him) we should not become arrogant in our thinking towards those in Israel to whom His promises of salvation first came, yet who remain largely unreconciled to God at this present time. For rest assured God is not yet finished with Israel. And so beginning in verse eighteen the Apostle Paul begins to solemnly warn us believing Gentiles about boosting against those to whom God's promises first came, for though some were broken off so that a place could be made for us. God has not cast away His people and His promises to them whom He foreknew. The Redeemer will come to Israel and will turn away ungodliness from Jacob (vs. 26-27). Thus we believing Gentiles as branches grafted in (by God's grace) do not support the root, but the root supports us!
Vs. 19-24 19 You will say then, “Branches were broken off that I might be grafted in.” 20 Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear. 21 For if God did not spare the natural branches, He may not spare you either. 22 Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off. 23 And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again. 24 For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree?
The Apostle Paul continues with his metaphor, emphasizing that we believing Gentiles in no way preceded the Israelites through whom God's promises and covenants came. Thus branches (i.e. unbelieving Israelites) were broken off (consider Jer. 5:10-11; 11:14-17 as a principal for this) so that room could be made for us believing Gentiles (vs. 19-21). Therefore through this metaphor the Apostle Paul is warning us believing Gentiles not to be haughty because of our place and privilege that we now enjoy with God through Jesus Christ. Rather we are to fear, for fearing God, and the judgment of God that has fallen on the unbelieving Jews, will keep ones heart and mind from becoming arrogant towards them, or others. Thus reverential fear is what is being commanded here. Now the Apostle Paul's warning in verse twenty one, "For if God did not spare the natural branches, He may not spare you either." Must be seen in the light of what he has just said, and is going to say. And thus to forward our reverence towards God, and to keep our faith in God's goodness, and not our own "goodness" or anyone else's, Paul has made such a statement. For no one should think so highly of themselves, since we all only enter into God's Promised Salvation by the grace of God (Eph. 2:8-9). Having then warned us about becoming arrogant in our thinking, and thus thinking ourselves "superior" to the Israelite's who were cut off for their unbelief, the Apostle Paul leaves room for God to restore them to Himself again, just as he left God room to remove any Gentiles who become so arrogant in their thinking so as to despise Israel. And so that is sum of what the Apostle Paul's metaphor covers in verses twenty three and four. God's right and prerogative to restore to Himself the nation of Israel who initially did not believe, but later will come to faith in the Lord Jesus Christ.
Vs. 25 "For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in."
The Apostle Paul in unraveling the mystery of Israel's fall is doing so that believing Gentiles do not become "wise" in our own opinions because of the Holy Spirit illumination that is now given us. For Israel's spiritual blindness is a temporary situation for them; though it is a judgment against them for their initial unbelief; it will only last until the fullness of the Gentiles comes in. Thus once all the Gentiles God has elected to salvation are brought into the Kingdom of heaven, and thus are secured to Himself, the Lord will return to Israel.
Vs. 26-27 26 And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27 For this is My covenant with them, When I take away their sins.”
Here all Israel must be thought of as all believing Israel, something that will happen on a large scale during the Tribulation Period and will be completed at the Lord's Second Coming. Those then who repented and believed will be saved, while those who did not will be cast away forever (Zechariah 13:8-9). And so it is that the Scripture which says: "The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob" (Isaiah 59:20) and "For this is My covenant with them, When I take away their sins.” (Jeremiah 31:33-34) will find its fulfillment when the Lord returns and establishes His earthly Kingdom.
Vs. 28-29 28 Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. 29 For the gifts and the calling of God are irrevocable.
Because of their initial unbelief the Israelites became enemies of God, enemies in the sense that through their current rejection of Christ, and thus alienation from Him, the Gospel has now come to the Gentiles. Nonetheless concerning the election, that is the the elect promises that God bestowed upon them through Abraham, Isaac, and Jacob they are beloved. "For the gifts and the calling of God are irrevocable." Now the word translated gifts here is the same word used of the gift of God's salvation through faith in Jesus Christ as well as the Spiritual gifts He bestows. Now both are said to be irrevocable. Therefore no believer should every fear losing their salvation since this verse and many others refute any such notions. Similarly ones Spirit gifts and calling is not said revoked anywhere in the N.T., though they may fall into disuse by a believer neglecting to exercise their God given gifts (consider 1 Tim. 4:14; 2 Tim 1:6). But nowhere are they said revoked. Thus we are all commanded as faithful ministers of the manifold grace of God to use the Spirit gifts and offices given us for the building up of the Body of Christ in love (see Rom 12:6-8; 1 Cor 4:1; 1 Peter 4:10-11 etc.)
"For the gifts and calling of God are irrevocable."
Vs. 30-32 30 For as you were once disobedient to God, yet have now obtained mercy through their disobedience, 31 even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. 32 For God has committed them all to disobedience, that He might have mercy on all.
From once disobedient, to now having obtained mercy through Israel's disobedience, all believing Gentiles have nothing to boast about except God's mercies given to us all through faith in the Lord Jesus Christ (vs. 30). For it is through Israel's disobedience that we have been reconciled to God through the death and resurrection of His Son (Rom 5:10; Col 1:21-23). But that's not the end. God did not forsake His own people whom He foreknew, instead by using their disobedience to show mercy to every believing Gentile, God has now set forth a just principle by which through the mercy shown us, He might also show mercy to every believing Jew (vs. 31). "For God has committed them all to disobedience, that He might have mercy on all." vs. 32 Thus in a stroke of genius, God has caused His lovingkindness to triumph over the disobedience of us all!
Vs. 33-36 33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! 34 “For who has known the mind of the Lord? Or who has become His counselor?” 35 “Or who has first given to Him And it shall be repaid to him?” 36 For of Him and through Him and to Him are all things, to whom be glory forever. Amen.
The Apostle Paul in seeing the wonderful goodness of God being extended to us all through His unsearchable wisdom and knowledge cannot but break out in praise. And so quoting from Isaiah 40:13 and Job 41:11 the Apostle rightly sees God our Father as the Source of all that is good in our lives (vs. 33-35). Though that maybe a "narrowing" of this passages rich depth, as God through His wisdom and knowledge not only created everything but everything is sustained by Him (Psalm 104:30; 139:7).
Scripture Quotations
The New King James Version. Nashville: Thomas Nelson.
Word Studies
Vs. 11 stumbled, πταίω Str 4417; GK 4760; TDNT 6:883; TDNTA 968; LN 88.291; (Rom 11:11; James 2:10; 3:2 (2x); 2 Pe 1:10) 5x
fall (1st occurrence) πίπτω Str 4098; GK 4406; TDNT 6.161; TDNTA 846; LN 20:60= Rom. 11:11; Rev 11:13 (fell); (90x)
fall (2nd occurrence) παράπτωμα Str 3900; GK 4183; TDNT 6.170; TDNTA 846; LN 88.297; (Matt 6:14; Mark 11:25; Rom 4:25; 5:15–20; 11:11; 2 Cor 5:19; Gal 6:1; Eph 1:7; 2:1, 5; Col 2:13) 9xVs. 12 fall, παράπτωμα Str 3900; GK 4183; TDNT 6.170; TDNTA 846; LN 88.297; (Matt 6:14; Mark 11:25; Rom 4:25; 5:15–20; 11:11; 2 Cor 5:19; Gal 6:1; Eph 1:7; 2:1, 5; Col 2:13) 9x
Additional Resources Consulted
Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software.
(Vs. 16-24) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (pp. 2255–2256). Nashville: Thomas Nelson.
MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.
