Romans 11 Commentary
Romans 11 Commentary
v.1-2 “God chose the Jews (‘his people, whom he foreknew’) to be the people through whom the rest of the world could find salvation. But this did not mean the entire Jewish nation would be saved; only those who were faithful to God (the remnant) were considered true Jews (11:5). We are saved through faith in Christ, not because we are part of a nation, region, or family.” [1]
v.5 “Remnant. Those who remain faithful and escape God’s judgment though most of those around them are unfaithful. Although small and insignificant, the remnant serves as a symbol of hope pointing toward the vast, innumerable multitude that one day will stand saved before God (Rev 7:9).”
v.8 “God doesn’t want people to have a spirit of stupor, but he allows them to reap the consequences of their own choices. The more they follow God’s way, the more God will show his way to them. But those who continually resist the things of God will become confused—spiritually deaf and blind.” [2]
v.22 “‘Continue in his kindness’ refers to steadfast perseverance in faith. Steadfastness is a proof of the reality of faith and a by-product of salvation, not a means to it.” [3]
v.26 “[I]n this way all Israel will be saved. Various interpreters have claimed that Paul is speaking of: (1) the salvation of the church of Jesus Christ, both Jews and Gentiles, throughout history; or (2) the saving of a remnant of Jews throughout history; or (3) the salvation of the end-time generation of the Jewish people in the future. The first view is unlikely since throughout chs. 9-11 Israel and Gentiles are distinct ethnic entities. Furthermore, in 11:25 Israel refers to ethnic Israel, and it is difficult to see how the referent could suddenly change in v.26. Finally, v.28 indicates that ethnic Israel is still distinguished from Gentiles, for ‘they’ in v.28 clearly refers to ethnic Israel. The third view, that Paul refers to the salvation of Israel at the end of history, seems most likely because: (1) it fits with the promises of God’s future work in vv.12 and 15; (2) it is difficult to see how the salvation of a remnant of Jews all through history would qualify as a mystery; (3) the future salvation of ethnic Israel at the end of history accords with the climactic character of this passage; and (4) it demonstrates finally and fully how God is faithful to fulfill his saving promises to his people (9:6). ‘All Israel’ does not necessarily refer to every single Jewish person but to a very large number, at least the majority of Jews. The Deliverer coming from Zion probably refers to Christ (cf. 1 Thess 1:10), suggesting that the Jews will be saved near or at the second coming.” [4]
vv.28-32 “In this passage Paul shows how the Jews and the Gentiles benefit each other. Whenever God shows mercy to one group, the other shares the blessing. In God’s original plan, the Jews would be the source of God’s blessing to the Gentiles (see Gen 12:3). When the Jews neglected this mission, God blessed the Gentiles anyway through the Jewish Messiah. He still maintained his love for the Jews because of his promises to Abraham, Isaac, and Jacob (‘on account of the patriarchs’). But some day the faithful Jews will share in God’s mercy. God’s plans will not be thwarted: he will ‘have mercy on them all.’ For a beautiful picture of Jews and Gentiles experiencing rich blessings, see Isaiah 60.” [5]
[1] Life Application Study Bible, study notes (co-published by Grand Rapids, MI: Zondervan; Wheaton, IL: Tyndale House, 1991) 2047.
[2] Quest Study Bible, study notes (Grand Rapids, MI: Zondervan, 1994) 1564.
[3] Life Application Study Bible, study notes (co-published by Grand Rapids, MI: Zondervan; Wheaton, IL: Tyndale House, 1991) 2048.
[4] English Standard Version Study Bible On-line version, study notes for verse 3 (Wheaton, IL: Crossway Bibles, 2008).
[5] Life Application Study Bible, study notes (co-published by Grand Rapids, MI: Zondervan; Wheaton, IL: Tyndale House, 1991) 2049.