Chapter 11
Author’s comment. These verse-by-verse notes are taken from Andrew Womack’s commentary (sometimes edited), John Wesley’s commentary (unedited), The Passion Translation notes, Seemuth Commentary notes, and personal thoughts. Translations are taken from biblegateway.com.
Seemuth. Salvation. The salvation that coms through Jesus, the Anointed One, may be described with three tenses: past, present, and future. When we believe, trust in, confess, and follow Christ, we are saved (Acts 16:31). But we are also in the process of being saved from the power of sin (Ro. 8:13; Phil. 2:12). Finally, we shall be saved from the very presence of sin (Ro. 31:11; Titus 2:12-13). God releases into our lives today the power of Christ’s resurrection (Ro. 6:4) and allows us a foretaste of our future life as His children (2 Cor. 1:22; Ep. 6:4) and allows us a foretaste of our future life as His children (2 Cor. 1:22: Ep.1:14). Our experience of salvation will be complete when Christ returns (He. 9:28) and the Kingdom of God is fully revealed (Mt. 13: 41-43). However, our work is to impose the Kingdom of God in our lives, in the lives of our neighbors, and nation now.
Chapter 11.
Comment. In verses 1-10, Paul answers this question: “Has the disobedience of Israel so provoked God that He has cast off Israel?”
Verse 1.
“I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.”
TPT. “So, then I ask you this question: Did God really push aside and reject His people?” I Sam. 12:22; Ps. 94:14. Not! For I am a Jew, a descendant of Abraham, form the tribe of Benjamin. Note. Benjamin was the only son of Jacob born in the promised land and his was the first tribe to give Israel a king in Saul. And his was the only tribe to remain with Judah in the restored nation after the exile. Paul says that he is about as Jewish as anyone could ever be. Phil. 3:5.
Womack. Paul’s message of grace and his announcement that Gentiles could be saved through the new birth (and become true Jews) without becoming cultural or religious Jews was a startling revelation. Paul dealt with objections that a legalistic Jew would have to such a message. Here he answers the criticism that this would mean God has forsaken the Jewish nation. Jews are not excluded. He cites himself as an example of a believing Jew and compared the status of Israel to that of the Jewish nation in the days of Elijah. In the same way that there were 7,000 true worshipers of God left in Israel in Elijah’s day (1 Kings 19:18), so there was a remnant of believing Jews in Paul’s day. The rest of this chapter is Paul’s explanation of Israel’s current relationship to God during the church era.
Wesley. Hath God rejected his whole people — All Israel? In no wise. Now there is "a remnant" who believe, Romans 11:5; and hereafter "all Israel will be saved," Romans 11:26.
Seemuth. Paul’s existence as an apostle and follower of Christ shows that God has not cast-off Israel.
Verse 2.
“God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying.”
TPT. God has not rejected His choses, destined people. Haven’t you heard Elijah’s testimony in the Scriptures and how he prays to God, agonizing over Israel?
Seemuth. The reign of the disobedient does not negate God’s work in the remnant of those who are pure before God. This is true today.
Wesley. God hath not rejected that part of his people whom he foreknew - Speaking after the manner of men. For, in fact, knowing and foreknowing are the same thing with God, who knows or sees all things at once, from everlasting to everlasting. Know ye not — That in a parallel case, amidst a general apostasy, when Elijah thought the whole nation was fallen into idolatry, God "knew" there was "a remnant" of true worshippers.
Womack. Elijah’s complaining about all the Israelites had done (killing God’s prophets and tearing down His altars—1 Kings 19:9-14 was called making intercession to God against Israel. They had done these things. Elijah wanted God to execute judgment against them, while God wanted to extend mercy to them.
We live in a day where nations are turning from God. It’s true. We must be careful that our speech about this isn’t murmuring and complaining like Elijah, which God called making intercession against them. This cost Elijah his ministry.
Verse 3.
“Lord, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life.”
TPT. “Lord, they’ve murdered your prophets; they’ve demolished your altars. Now, I’m the only one left and they want to kill me.” See I Ki. 19: 10-14.
This references what Elijah said to the Lord twice, in 1 Kings 19:10 and 14. Elijah complained that he was the only servant of the Lord left in Israel. This wasn’t true. But it’s what he felt. We must never let our feelings overrule what we know to be true in our hearts. This cost Elijah his ministry.
Verse 4.
“But what does the divine response say to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.”
Womack. The Lord said this to Elijah in 1 Kings 19:18. Elijah knew the truth but was living (and complaining) by how he felt or by his circumstances.
TPT. “But what was the revelation God spoke to him in response? ‘You are not alone. For I have preserved a remnant for myself – seven thousand others who are faithful and have refused to worship Baal.”’ Note. Or “divine utterance.” This is the only place in the NT this Greek word appears. It could imply that audible voice of God. Also see I Ki. 19:18.
Wesley. To Baal — Nor to the golden calves.
Verse 5.
“Even so then, at this present time there is a remnant according to the election of grace.”
TPT. “And that is but one example of what God is doing in this age of fulfillment, for God’s grace empowers his choses remnant.
Wesley. According to the election of grace — According to that gracious purpose of God, "He that believeth shall be saved."
Seemuth. In the age of Grace, God has preserved a remnant of those form Israel who have identified themselves with the Anointed One, Messiah. Works have no part in preserving this remnant. Works demand justice: grace hopes in mercy by faith in Jesus. See Ro. 9: 27-29.
Womack. Elijah’s circumstances were extremely hard. Israel’s King and Queen were its most corrupt in history (1 Kings 21:25). The Queen, Jezebel, had killed many of the Lord’s prophets (1 Kings 18:13). True followers of the Yahweh went underground. But God revealed to Elijah that there were still 7,000 true believers of the Lord (1 Kings 19:18).
Likewise, as dark as our national landscape looks today, there are millions who worship God. If we feel we’re the only one serving the Lord, we need to remember Elijah. The Elijah Syndrome is a sure sign of error.
The “election of grace” does not teach God predestinates some to salvation and others to damnation. God’s grace is open to all, but He chooses those who choose grace. (Titus 2:11). To enter His grace, we believe (Romans 5:2).
Verse 6.
“And if by grace, then it is no longer of works; otherwise, grace is no longer grace. But if it is of works, it is no longer grace; otherwise, work is no longer work.”
TPT. “And since it is by God’s grace, it can’t be a matter of their good works; otherwise, it wouldn’t be a gift of grace, but earned by human effort.”
Seemuth. Works demand justice: grace hopes in mercy by faith in Jesus. Faith and works and diametrically opposed to one another in election. The people through whom God works are selected based only upon God’s free and unrestrained choice.
Wesley. And if by grace, then it is no more of works — Whether ceremonial or moral. Else grace is no longer grace — The very nature of grace is lost. And if it be of works, then it is no more grace: else work is no longer work — But the very nature of it is destroyed. There is something so inconsistent between the being justified by grace, and the being justified by works, that, if you suppose either, you of necessity exclude the other. For what is given to works is the payment of a debt, whereas grace implies an unmerited favor. So that the same benefit cannot, in the very nature of things, be derived from both.
Womack. If we add our good works to God’s grace to be accepted with Him, we negate God’s grace. God’s grace is wholly Him and none of us.
Paul strongly taught the centrality of justification by grace through faith. One of Satan’s clever deceptions is to take this truth and insinuate that we need our good works to it. Paul stated emphatically that we cannot combine anything with God’s grace and achieve salvation.
Just as gasoline and water don’t mix; so, grace and works don’t mix. Justification can only be gained through the Grace of God although some may try to gain it by works. It cannot be gained by a mixture of the two.
Paul repeatedly makes his point that justification before God is only had by grace through faith. Faith is our only requirement or contribution. Still, many religious people cannot accept that all we do is believe in and trust in Jesus to receive God’s grace (Romans 5:2).
Verse 7.
“What then? Israel has not obtained what it seeks; but the elect has obtained it, and the rest were blinded.”
TPT. “So then, Israel failed to achieve what it strived for, but the divinely chosen remnant receive it by grade, while the rest were hardened and unable to receive the truth.”
Seemuth. The elect – the remnant from the Jews and many believing Gentiles obtained righteousness. The majority of Israel did not obtain righteousness because they sought it by following and observing the law while the believing Gentiles obtain righteousness based on faith in Jesus’ atoning work at Calvary. Most Jews are blind for a season. It came when the majority Jews rejected the knowledge of God, mirroring what the Gentiles did in Ro. 1:18-32. Most of both groups rejected the knowledge of God with terrible consequences.
ESV. See Is. 29:10; Dt. 29:4; Ps. 69: 22-23.
Wesley. What then — What is the conclusion from the whole? It is this: that Israel in general hath not obtained justification; but those of them only who believe. And the rest were blinded — By their own willful prejudice.
Womack. The nation of Israel was seeking the right thing. They wanted relationship with God, but they didn’t obtain it, because they sought it the wrong way. They sought to be right with God through their keeping of the commandments (Romans 10:1-4).
Therefore, wanting to do right is not enough. We must seek salvation God’s way.
Verse 8.
Just as it is written God has given them a spirit of stupor, eyes that they should not see and ears that they should not hear, to this very day.”
TPT. Just as it is written God granted them a spirit of deep slumber. He closed their eyes to the truth and prevented their ears from hearing up to this very day.” Note. The spirit of slumber and be translated “spirit of frustration.” See Dt. 29:4; Is. 6:10; 29: 10-13.
Seemuth. See Is. 29:10; Ps. 69: 22, 23. When anyone disbelieves and disobeys and doesn’t accept the Gospel, God gives them eyes that cannot see the truth and eyes that cannot hear the truth. This happened to most Jews and Gentiles (Ro. 1: 18-32).
Wesley. God hath at length withdrawn his Spirit, and so given them up to a spirit of slumber, which is fulfilled unto this day. Isaiah 29:10
Womack. 2 Peter 3:9: The Lord is “not willing that any should perish, but that all should come to repentance.” Jesus prevents no one from being saved. When people reject God and His wooing, God upholds their choice and hardens their hearts until they can’t believe. See 2 Thessalonians 2:11-12. See also Deuteronomy 29:4; Isaiah 6:9, 29:10; Jeremiah 5:21; Ezekiel 12:2; Mark 4:11-12; Luke 8:10; and Acts 28:26.
Verse 9.
“And David says: let their table become a snare and a trap, a stumbling block and a recompense to them.”
TPT. “And King David prophesied this: May their table prove to be a snare and a trap to cause their ruin. Bring them the retribution they deserve. Blindfold their eyes and don’t let them see. Let them be stooped over continually.” Note. “Table” could be a metaphor for their false security, being in the place of well-being and favor. Absalom held a banquet as a pretense to murder his brother Ammon. 2 Sam. 13: 23-31. Stooped over could be a metaphor asking God to punish them. Ps. 69: 22-23.
Wesley. And David saith — In that prophetic imprecation, which is applicable to them, as well as to Judas. A recompence — Of their preceding wickedness. So, sin is punished by sin; and thus, the gospel, which should have fed and strengthened their souls, is become a means of destroying them. Psalms 69:22-23.
Womack. David said this in Psalms 69:22-23. David prophesied about the suffering of Christ in the first person, as if David was describing his personal suffering. However, NT writers point out seven references to Christ in this psalm fulfilled in Jesus: (1) Psalms 69:4, fulfilled in John 15:25; (2) Psalms 69:9 a, fulfilled in John 2:17; (3) Psalms 69:9 b, fulfilled in Romans 15:3; (4) Psalms 69:21 a, fulfilled in Matthew 27:48, Mark 15:23, and Luke 23:36; (5) Psalms 69:21 b, fulfilled in Matthew 27:48, Mark 15:36, and John 19:28-30; (6) Psalms 69:22, fulfilled in Romans 11:9; and (7) Psalms 69:25, fulfilled in Acts 1:20. Also, Psalms 69:8 was fulfilled in Jesus (John 7:5), although this passage was not quoted in the New Testament.
Psalms 69 is a prophetic psalm where Christ, through David, described His earthly ministry and crucifixion. Christ gave His denunciation of those who crucified him in Psalms 69:22-23. This shows that the Jewish blindness and deafness cause their rejection, not the other way around. God is just. He always gives people’s freedom of choice. If they choose against Him, they get the fruit of that choice.
Verse 10.
“Let their eyes be darkened, so that they do not see, and bow down their back always.”
TPT. “Blindfold their eyes and don’t let them see. Let them be stooped over continually.
Womack. This is from Psalms 69:23.
“Bow down their back always” refers to them bearing a heavy load. The Amplified Bible translates this as “Let their eyes be darkened (dimmed) so that they cannot see and make them bend their back [stooping beneath their burden] forever.”
Verses 11-18. The Restoration of Israel. Paul presents a warning to the Gentile believers who may be proud of their new status of vessels of God’s redemptive work. He admonishes humility. Israel still has a place in God’s plan and the Gentile’s place is tenuous if unbelief and disobedience set in. The position of the Gentile believers does not depend on them. It’s by grace. They should be grateful. God has extended Himself to them although they did not deserve it.
Verse 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.”
TPT. “So, am I saying that Israel stumbled so badly that they will never get back up? Certainly not! Rather, it was because of their stumble that salvation now extends to all the non-Jewish people, to make Israel jealous and desire the very things that God has freely given them.”
Wesley. Have they stumbled to fall — Totally and finally? No But by their fall - Or slip: it is a very soft word in the original. Salvation is come to the gentiles — See an instance of this, Acts 13:46. To provoke them — The Jews themselves, to jealousy.
ESV. Israel’s hardening is not the final word. God planned salvation history so that Israel’s stumble would open salvation to the Gentiles. The Jews, in turn, would be provoked to jealously when they see Gentiles being saved and enjoying a relationship with God.
Seemuth. The opponent charges that God desires the end that Israel now embraces; that they should fall. But God did not desire that they fall. That’s what Israel chose. God redeems the bad choices that we make, and in this case, used a bad choice to bring salvation to the Gentiles. This, in turn, will stir up jealousy among the Jews and will bring them back to Christ.
Womack. The Greek word translated “fall” is “PIPTO,” which means “a complete irrevocable fall” (Rienecker). Paul was saying, “Is the Jew’s rejection of Jesus irrevocable?” The answer is no. The Amplified Bible reads, “So I ask, have they stumbled to fall to their utter spiritual, irrevocable ruin? By no means!” The New International Version reads, “Again I ask: Did they stumble to fall beyond recovery? Not at all!” Paul then related how the Jews can be saved during this “Gentile age.” He cited Old Testament scriptures that declare a future time when Israel, as a nation, will return to God (Romans 11:26-27).
Verse 12.
“Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness!”
TPT. “So, if all the world is being greatly enriched through their failure, and through their fall great spiritual wealth is given to the non-Jewish people, imagine how much more Israel’s awakening bring to us all!
ESV. The word “world” is another word for “people” here. Full inclusion looks forward to the fulfillment of God’s saving promises to ethnic Israel. 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 Israel is saved.
Wesley. The first part of this verse is treated of Romans 11:13, etc.; the latter, how much more their fulness, (that is, their full conversion,) Romans 11:23, etc. So many prophecies refer to this grand event, that it is surprising any Christian can doubt of it. And these are greatly confirmed by the wonderful preservation of the Jews as a distinct people to this day. When it is accomplished, it will be so strong a demonstration, both Old and New Testament revelation, as will doubtless convince many thousand Deists, in countries nominally Christian; of whom there will, of course, be increasing multitudes among merely nominal Christians. And this will be a means of swiftly propagating the gospel among Mahometans and Pagans, who would probably have received it long ago, had they conversed only with real Christians.
Seemuth. If God has so worked in wonderful fashion to bring Gentiles to Himself, how much more certain can we be that He will bring Israel back to Himself. We may think it is great how God is gracious to Gentiles through Israel’s fall, but just wait until we see the overabundant riches that will come when the Jews have the obedience of faith.
Womack. The Message translates, “The next question is, ‘Are they down for the count? Are they out of this for good?’ And the answer is a clear-cut no. Ironically when they walked out, they left the door open, and the outsiders walked in. But the next thing you know, the Jews were starting to wonder if perhaps they had walked out on a good thing.”
If things are this good in this church age, which started with the overall rejection of Christ by the Jews, then how much better will it be when the Jews accept their Messiah?
Verse 13.
“For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry.”
TPT. “Now, I speak to you who are not Jewish, since I am an apostle to reach the non-Jewish people. And I draw attention to this ministry as much as I can when I am among the Jews…”
Wesley. For I speak to you Gentiles; because I am an apostle to the Gentiles, I magnify my ministry.
ESV. Paul’s calling was as an apostle to the non-Jewish people. He highlights his role among the Gentiles to provoke the Jews to believe.
Seemuth. Paul’s ministry of grace to the Gentiles is a secondary ministry to the Jews. It will bring his fellow countrymen to Christ.
Womack. Jesus commissioned Paul to be an apostle to the Gentiles. Yet he continually sought for the Jews to be saved (Romans 9:1-3). But his love for the Jews got him in into trouble. We need to fulfill the role that God has called us to. The anointing resides in abiding the calling.
The Greek word “DOXAZO,” translated “magnify” was translated “glorified” in Romans 1:21. Therefore, to glorify could be rendered “to magnify.”
Verse 14.
“If by any means I may provoke to jealousy those who are my flesh and save some of them.”
TPT. “Hoping to make them jealous of what God has given to those who are not Jews, winning some of my people to salvation.”
Womack. The church is supposed to make the Jews jealous (Romans 11:11).
Wesley. My flesh — My kinsmen.
Verse 15.
“For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?”
TPT. “For if their temporary rejection released the reconciling power of grace into the world, what would happen when Israel is reinstated and reconciled to God? It will unleash resurrection power though the whole earth.”
Wesley. Life from the dead — Overflowing life to the world, which was dead.
ESV. If the rejection of the majority of Israel has meant that many Gentiles (the world) are now reconciled to God through Christ, then the acceptance of the Jews will bring about the final resurrection and the end of history. Some think that “life from the dead” means a great spiritual revival.
Seemuth. When Israel comes back to Christ, it will mean the nations’ resurrection. New life, eternal life, will be brought to Israel when they embrace the gospel of the Kingdom. Since the partial lump is holy, the whole lump is holy; that is, set aside for God’s work. So also, if the root is set aside for God, so are the branches, even if some have not yet followed through in response to God.
Womack. Paul proved that the Jews did not have a monopoly on God. The Gentiles could come directly to God without becoming Jews. He also stated that the Jewish nation had rejected God because they denied their savior. By attempting to keep the law as a means of gaining justification, they wanted to become their own savior.
Were the Jews forsaken by God? No. There’s a Jewish remnant who are heirs through faith (Romans 11:5). Paul’s conclusion: “If the Jews’ rejection of Christ opened salvation to the rest of mankind, then what will happen when the Jews turn back to God? It will be resurrection from the dead!” The Jews return to their God will be life from the dead could be viewed as an analogy. That is, Paul could be comparing the Jews’ return to God to the joy that comes from seeing a friend raised from the dead. Or Paul could be saying that when the Jews return to God, it will be at the end of the world and the return of Christ when the dead shall be raised. In either case, Paul stressed that there will be spiritual restoration to Israel and great blessing to the world as a result.
Verse 16.
“For if the first fruit is holy, the lump is also holy; and if the root is holy, so are the branches.”
TPT. “Since Abraham and the patriarchs are consecrated and set apart for God, so also will their descendants be set apart. If the roots of a tree are holy and set apart for God, so too will be the branches. Note. Paul uses a metaphor that is better understood when made explicit. The Greek is literally “if the first portion of the dough (Abraham and the patriarchs) is consecrated, so too is the entire batch of dough – those descended from Abraham and the patriarchs. The principle is that if the first portion is dedicated to God, the rest belongs to Him too and is also considered consecrated for God’s use. The Aramaic can be translated “if the curst is holy, so also is the dough.”
ESV. Two illustrations are used that teach the same truth. The first fruits and the root probably refer to the patriarchs and the saving promises given to them. If the first fruits and root are consecrated to God, so too are the whole lump of dough and the branches. It does not follow that every Jewish person will be saved, but it does indicate that God will be faithful to his promises and seems to imply that in the future many more Jews will be saved.
Wesley. And this will surely come to pass. For if the first fruits be holy, so is the lump — The consecration of them was esteemed the consecration of all and so the conversion of a few Jews is an earnest of the conversion of all the rest. And if the root be holy — The patriarchs from whom they spring, surely God will at length make their descendants also holy.
Womack. Christianity is the first fruit, or the branch, out of Judaism. Consider God’s goodness that has come through the church to the world. God’s goodness and grace poured out to the world will be exponentially greater when the root receives salvation. It will be glorious.
Verse 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.”
TPT. “However, some of the branches have been pruned away. And you who were once nothing more than a wild olive branch, God has grafted in – inserting you among the remaining branches as a joint partner to share in the wonderful richness of the cultivated olive stem.”
ESV. God’s people are portrayed as an olive tree. When Paul says that some branches were removed, he probably has in mind most of the Jews of his day. Gentiles as wild shoots were grated into the olive tree and now share in the root.
Seemuth. Some of the branches were broken off the holy olive tree of God’s redemptive plan. For Paul and the remnant of Jewish disciples of Jesus remain as the first choice of God in being reconciled to God. Gentiles – the wild olive tree- were grafted in. They not only become part of the tree, but partakers of the root and fatness of the olive tree. So, the riches of grace from the root overflow even to those not originally connected to the tree.
Wesley. Thou — O gentile. Being a wild olive tree — Had the graft been nobler than the stock, yet its dependance on it for life and nourishment would leave it no room to boast against it. How much less, when, contrary to what is practiced among men, the wild olive tree is engrafted on the good!
Womack. The branches that were broken off were the children of Israel who rejected their Messiah. The Christians were grafted into their place. But the roots of Christianity go all the way back to the Old Testament and Abraham as the father of us all (Romans 4:16).
Verse 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.”
TPT. “So don’t be so arrogant as to believe that you are superior to the natural branches. There’s no reason to boast, for the new branches don’t support the root, but you owe your life to the root that supports you!
Wesley. Boast not against the branches — Do not they do this who despise the Jews? or deny their future conversion?
ESV. Gentile believers are warned against arrogance, for it in God’s saving promises not their own goodness that saved them.
Seemuth. The final resolution of the status of Israel is assured. Gentiles need to be aware of this fact. Israel is not blind with no remedy. Gentiles now occupy the prized position as primary vessels of the redemptive plan of God. God’s plan is to use Israel’s disobedience and blindness to His own benefit for the sake of humanity.
Womack. Paul warned the Gentiles about gloating that salvation had come to them as because of goodness on their part. It wasn’t earned. It was God’s grace. The Jews’ unbelief (Romans 11:20) caused them to be broken off and the same thing could happen to the Gentiles (Romans 11:21) if they didn’t stand through faith.
Verse 19.
“You will say then, “Branches were broken off that I might be grafted in.”
TPT. “You might begin to think that some branches were pruned or broken off just to make room for you.”
Seemuth. Natural branches have much more reason to stay on the tree. Grafted branches have no right to a natural standing. The grafted branch is only a guest and not entitled to the richness and fatness of the olive tree. Grace, only grace, brought about such grafting.
Womack. Some think the spiritual good that happens to them is because of virtue on their part. It’s rather because others whom God wanted to bless rejected the blessing. So, we cannot boost as if our goodness is the reason for blessing or favor. It might be that we simply were next in line.
Verse 20.
“Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear.”
TPT. “Yes, that’s true. They were removed because of their unbelief. But remember this: you are only attached by your faith. So don’t be presumptuous but stand in awe and reverence. Note. Non-Jewish believers are to be grateful for the Jewish roots of our faith. Our Messiah is Jewish and the scriptures we read were given to the beloved Jewish people. We feast on the new-covenant riches that have been handed down through the “olive tree” of Judaism.
Wesley. They were broken off for unbelief, and thou stand by faith — Both conditionally, not absolutely: if absolutely, there might have been room to boast. By faith — The gift of God, which therefore ought to humble thee.
Womack. Salvation isn’t earned through a person’s actions. Salvation isn’t because of a person’s badness or our goodness. It was the Jews’ unbelief that caused them to be rejected, and it is only our faith that has grafted us into their tree.
Verse 21.
“For if God did not spare the natural branches, He may not spare you either.”
TPT. “Since God didn’t spare the natural branches that fell into unbelief, perhaps he won’t spare you either.
ESV. Fear is the appropriate response, for God will not spare anyone who does not continue to believe, whether they are Jews or Gentiles. It’s the kind of humble fear that does not take God or salvation for granted or think lightly of his displeasure.
Wesley. Be not high-minded, but fear — We may observe, this fear is not opposed to trust, but to pride and security.
Womack. If the Jews’ unbelief and self-righteousness caused them to fall from grace, the same thing could happen to us. We need to humble ourselves, believe, remain in faith, and remain in faithfulness.
Verse 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.”
TPT. “So, fix your gaze on the simultaneous kindness and strict justice of God. How severely he treated those who fell into unbelief! Yet how tender and kind is his relationship with you. So, keep on trusting in his kindness; otherwise, you also will be cut off.
ESV. His severity has been the portion of Jews who do not believe. His goodness has been poured out on the Gentiles.
God’s character has both wrath and goodness. Wrath is part of the severity of God. But goodness comes to those who have the faithfulness of Jesus Christ applied to their benefit through belief in Him.
Wesley. Else shalt thou — Also, who now "stand by faith," be both totally and finally cut off.
Womack. This chapter speaks about the Jewish nation and the Gentiles. An individual, with the Lord’s promise that he will never leave nor forsake him, can rest in that promise (Hebrews 13:5). He will not be rejected by the Lord. But just as the Jews rejected Messiah and have fallen from their favored status, if the church rejects Him, they could also be rejected, with God’s salvation passed to another group.
During God’s judgment, there is mercy. The people who died during the Flood and the overthrow of Sodom and Gomorrah experienced the severity of God, but these judgments were acts of mercy toward the world. Sin was so rampant in the earth that it was like cancer. God did radical surgery on mankind by removing these vile sinners and therefore allowed humanity to survive. Likewise, God’s turning from the Jewish nation to the Gentiles contained both severity and goodness. It had severe consequences for the Jews, but it blessed the world.
Verse 23.
“And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again.”
TPT. “God is more than ready to graft back in the natural branches when they turn from clinging to their unbelief to embracing faith.”
Seemuth. If Israel responds in faith to Jesus, God will graft them in again. It’s easier to graft back the natural branches than to graft in the wild branches. Gentiles should not at all be surprised at the result. After all, it is their own Olive Tree.
Womack. God is not only “able” to restore the Jewish nation, but indeed that all Israel “shall” be saved. Romans 11:26.
Verse 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?”
TPT. “For if God grafted you in, even though you were taken from what is by nature a wild olive tree, how much more can he reconnect the natural branches by inserting them back into their own cultivated olive tree!
Wesley. Contrary to nature — For according to nature, we graft the fruitful branch into the wild stock; but here the wild branch is grafted into the fruitful stock.
Womack. If God can take Gentiles, aliens from the covenants of promise (Ephesians 2:12), and graft them into His vine, how much more can He graft the original branches (the Jews) back into their native tree?
Verse 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.”
TPT. “My beloved brothers and sisters, I want to share with you a mystery concerning Israel’s future. For understanding this mystery will keep you from thinking you already know everything. A partial and temporary hardening to the gospel has come over Israel, which will last until the full number of non-Jews has come into God’s family. Note. Mystery. The Greek work for mystery is “mysterion” which is found 28 times in the NT. It means a “sacred secret,” something that God has hidden from ancient times and that can only be revealed by God. Jesus teaches us that these mysteries are meant for us to perceive as part of our kingdom birthright. See Mt. 13:11. The mystery Paul unfolds for us here is the partial insensitivity of Israel as well as her future salvation as part of God’s eternal plan for the nations. Note on hardening. The Greek word for “hardening” can also mean “stubbornness, an unwillingness to learn something new.”
Wesley. St. Paul calls any truth known but to a few, a mystery. Such had been the calling of the gentiles: such was now the conversion of the Jews. Lest ye should be wise in your own conceits — Puffed up with your present advantages; dreaming that ye are the only church; or that the church of Rome cannot fail. Hardness in part is happened to Israel, till — Israel therefore is neither totally nor finally rejected. The fullness of the gentiles be come in — Till there be a vast harvest amongst the heathens.
ESV. Mystery here is ‘something hidden but now revealed.” The mystery has three components: 1) at this time in salvation history, the majority of Israel has been hardened; 2) during this time the full number of Gentiles will come in; 3) God will do a new work in the future to save Israel.
Womack. The phrase, “fulness of the Gentiles,” is only used here. A similar expression, “times of the Gentiles,” is used in Luke 21:24. First, “fullness of the Gentiles” could refer to all Gentiles foreordained to come to Christ, and experience salvation. Then there will be a wonderful move of God among the Jews in which the Jewish nation comes to the Lord (Romans 11:26). The Amplified Bible’s translation lends itself to this interpretation: “a hardening (insensibility) has [temporarily] befallen a part of Israel [to last] until the full number of the ingathering of the Gentiles has come in.” The phrase could also refer to the time when Gentiles will no longer dominate the Jewish nation, specifically referring to the occupation of Jerusalem by the Gentiles. Luke 21:24 may refer to this. If so, there will have to be a future fulfillment of the scriptures that prophesied the end of Gentile control of Jerusalem, since Israel has physically possessed Jerusalem since the Israel-Arab War of 1948, yet the nation has not come to God.
Verse 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.”
Wesley. And so, all Israel shall be saved — Being convinced by the coming of the gentiles. But there will be a still larger harvest among the gentiles, when all Israel is come in. The deliverer shall come — Yea, the deliverer is come, but not the full fruit of his coming. Isaiah 59:20
Womack.
Many Old Testament prophecies speak of the Jewish nation being restored to its former status, both physically and spiritually. It must be understood that when Paul said “all” Israel will be saved, he was using a figure of speech. The Jewish nation will return to God, but there will be individual Jews who do not.
ESV. Paul probably refers to the salvation of Israel at the end of history. It fits with the promises of God’s future work in v. 12 and 15. The future salvation of ethnic Israel at the end of history accords with the climatic character of this passage. It demonstrates finally and fully how God is faithful to fulfill his saving promises to is people. The deliver coming from Zion refers to Christ suggesting that the Jews will be saved near or at the second coming.
Verse 27.
“For this is My covenant with them, when I take away their sins.” See Is. 27:9.
Verse 28.
“Concerning the gospel, they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers.”
TPT. “Now many of the Jews are opposed to the gospel, but their opposition has opened the door of the gospel to you who are not Jewish. Yet they are still greatly loved by God because their ancestors were divinely chosen to be His.”
ESV. The unbelief of the Jews has benefitted the Gentiles. This is the period of history when Gentiles are being saved while most of Israel remains in unbelief. But God’s electing promise given to the fathers will be fulfilled in the future.
Womack. The unbelieving Jews persecuted the Gospel (Acts 14:2). So, in that sense, they were the enemies of the Gospel message. But from God’s point of view, the whole Jewish nation is elected by God for salvation. This is the promise made to their forefathers.
Verse 29.
“For the gifts and the calling of God are irrevocable.”
Womack. This speaks about the future salvation of most people in the Jewish nation. Even though the Jews had rejected God, the Lord will fulfill His promises to the Jews. This is an act of total grace on the Lord’s part.
This scripture has broader application. Any calling, or gift to accomplish that calling, that the Lord gives an individual is without repentance. Regardless of what an individual does, God doesn’t withdraw His gifts and callings. It is important to live a life separated unto God. People living in sin will shipwreck their faith through their consciences (1 Timothy 1:19). They will begin to lose effectiveness. However, as much as they can operate in faith, the gifts and callings of God that they have received are still there and they will function. Anything that you’ve ever received from God is still there; it just needs to be activated by faith.
ESV. Gifts is charisma and it is things freely given to us by God. It can refer to spiritual gifts (1:11; 12:6; I Cor. 12:4), the gift of salvation (Ro. 5: 15-16).
Wesley. For the gifts and the calling of God are without repentance — God does not repent of his gifts to the Jews, or his calling of the gentiles.
Verse 30.
“For as you were once disobedient to God yet have now obtained mercy through their disobedience.”
AMP. “Just as you were once disobedient and rebellious toward God but now have obtained His mercy, through their disobedience.”
Womack. There was a time when the Gentiles were not the people of God. But since the Jews rejected their Messiah, the opportunity for salvation passed on to the Gentiles.
Seemuth. Disobedience, whether on the part of Jew or Gentile, does not exclude a merciful and gracious work of God in the future. Gentiles were disobedient in Ro. 1: 18-32. Yet they found mercy. So will Jews find mercy, though they are currently disobedience to the message of grace.
Verse 31.
“Even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy.”
AMP. So, they also now are being disobedient when you are receiving mercy, that they in turn may one day, through the mercy you are enjoying, also receive mercy that they may share the mercy which has been shown to you—through you as messengers of the Gospel to them.
Womack. There was a time when Gentile believers were not the people of God. But through Christ, we are a royal priesthood, a holy nation, and his peculiar treasure (1 Peter 2:9). We extend mercy–not judgment–to the Jews so that they may be part of His bride.
Verse 32.
“For God has committed them all to disobedience, that He might have mercy on all.”
AMP. For God has consigned or penned up all men to disobedience, only that He may have mercy on all of them alike.
ESV. The word all refers to Jews and Gentiles (all without distinction and all without exception). The sin and disobedience of both jews and Gentiles is highlighted, to emphasize God’s mercy in saving some among both Jews and Gentiles.
Seemuth. All people, whether Jew or Gentile, are in disobedience. But this does not disqualify them from God’s gracious work. In fact, God has used disobedience to bring both groups to Himself. Even rebellion against God does not restrict His gracious working.
Womack. This is true of the Jewish nation. It’s also true of the whole human race. The Law made us all guilty (Romans 3:19 and 23) so that one sacrifice would cleanse us all (Galatians 3:22-24).
Verse 33.
“Oh, the depth of the riches both wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out.”
AMP. Oh, the depth of the riches, wisdom, and knowledge of God! How unfathomable (inscrutable, unsearchable) are His judgments and His decisions! And how untraceable (mysterious, undiscoverable) are His ways, His methods, His paths!
Wesley. O the depth of the riches, and wisdom, and knowledge of God — In the ninth chapter, St. Paul had sailed but in a narrow sea: now he is in the ocean. The depth of the riches is described, Romans 11:35; the depth of wisdom, Romans 11:34; the depth of knowledge, in the latter part of this verse. Wisdom directs all things to the best end; knowledge sees that end.
How unsearchable are his judgments — With regard to unbelievers. His ways — With regard to believers. His ways are more upon a level; His judgments "a great deep." But even his ways we cannot trace.
ESV. God’s wisdom and ways are far beyond the understanding of human beings, and hence he deserves all the glory.
Womack. Isaiah 55:8-9: God’s thoughts are not our thoughts, and His ways are not our ways. God’s ways are as high above our ways as the heavens are above the earth. Now it’s like we are looking through a dirty glass (1 Corinthians 13:12) that hinders our view.
Because of the frailties of our human mind, we don’t comprehend God’s wisdom (1 Corinthians 2:14), but through the Holy Spirit we can understand more and better than humanly possible.
Verse 34.
For who has known the mind of the Lord? Or who has become His counselor?”
AMP. For who has known the mind of the Lord and who has understood His thoughts, or who has ever been His counselor?
Seemuth. The words of Is. 40:13 teach that no human being knows the mind of the Lord apart from revelation, and no one can serve as God’s advisor. Likewise, the majestic words of Job 41:11 are a reminder that no one ultimately gives anything to God. Instead, everything humans have is a gift from God (I Cor. 4:7).
Womack. Obviously, no one has any knowledge or instruction for the Lord. He is infinitely greater in knowledge and instruction than anyone else. But praise the Lord, we have the mind of Christ.
Wesley. Who hath known the mind of the Lord — Before or any farther than he has revealed it. Isaiah 40:13.
Verse 35.
“Or who has first given to Him, and it shall be repaid to him?”
AMP. “Or who has first given God anything that he might be paid back or that he could claim a recompense?”
Womack. The Lord is the original giver (John 3:16). God gave us all life (John 1:4) and everything that pertains to life (2 Peter 1:3).
Wesley. Given to him — Either wisdom or power?
Verse 36.
“For of Him and through Him and to Him are all things, to whom be glory forever. Amen.”
AMP. “For from Him and through Him and to Him are all things. For all things originate with Him and come from Him; all things live through Him, and all things center in and tend to consummate and to end in Him. To Him be glory forever! Amen So be it.
Womack. God is the source of all life (John 1:3-4). He is how all life functions (Acts 17:28). All life is ultimately accountable to Him (Philippians 2:10-11).
Wesley. Of him — As the Creator. Through him — As the Preserver. To him — As the ultimate end, are all things. To him be the glory of his riches, wisdom, knowledge. Amen — A concluding word, in which the affection of the apostle, when it is come to the height, shuts up all.
ESV. Since all things are from God, and through God, and for God, it follows that he deserves all the glory forever. God’s saving plan brings him great honor, praise, and glory forever and ever.