BOOK 45 OF 66 · PAULINE EPISTLES · KING JAMES BIBLE

Romans 11

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Romans 11 Overview

Paul rejects the idea that God has cast away His people, pointing to himself and Elijah’s day as evidence of a remnant according to the election of grace. Israel’s stumbling has opened wider salvation to Gentiles, but Gentiles are warned not to boast over the natural branches. The olive-tree image teaches dependence on God’s root and kindness. Paul then reveals a mystery: partial blindness has happened to Israel until the fulness of the Gentiles comes in, and ‘all Israel shall be saved’ in connection with the Deliverer and covenant mercy. The chapter ends in worship of God’s unsearchable wisdom.

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Before you read Romans 11

Coming from

Paul’s heart’s desire and prayer is that Israel might be saved. He acknowledges their zeal but says it is not according to knowledge because they seek to establish their own righteousness instead of submitting to God’s righteousness. Christ is the end of the law for righteousness to every one that believeth. The righteousness of faith centers on the risen Lord and the word of faith; believing in the heart is unto righteousness, and Scripture promises that whoever believes on Him will not be ashamed. Paul then explains the necessity of preaching so people may hear and believe.

In this chapter

Romans 10 explained Israel’s present unbelief and the universal faith-centered gospel. Romans 11 asks whether that unbelief means permanent divine rejection.

Leads into

Romans 12 turns from gospel doctrine to Christian service: presenting the body to God, renewed thinking, humble use of gifts, sincere love, and overcoming evil with good.

Key understandingExplore deeper

Paul’s opening answer is emphatic: ‘God forbid.’ Israel’s present stumbling is neither total nor presented as the cancellation of God’s historic calling.

Interpretations of ‘all Israel shall be saved’ vary in details, but the immediate contrast between present partial hardening and future covenant mercy toward Israel must be allowed to stand; the phrase should not simply be erased into ‘the church’ without argument.

Major truths in this chapterExplore deeper

Grace excludes works as the basis of election

If it is by grace, Paul says, it is no more of works.

Israel’s stumbling serves a wider missionary purpose without making unbelief good

Gentile inclusion magnifies mercy while Israel remains beloved for the fathers’ sakes.

Gentile believers have no ground for arrogance

They stand by faith and depend on a root they did not create.

God’s gifts and calling are not repented of

Paul grounds future mercy in God’s faithfulness rather than human merit.

Theology should end in worship

Paul closes the difficult argument with wonder at God’s wisdom and ways.

Connections to the rest of ScriptureExplore deeper

1 Kings 19:10–18

Elijah’s mistaken sense of total apostasy provides Paul’s remnant illustration.

Isaiah 59:20–21; 27:9

Paul draws on Isaiah for the Deliverer and covenant-removal-of-sins promise.

Jeremiah 31:31–37

The new covenant with Israel and Judah supplies major background for future mercy.

Luke 21:24

Jesus’ reference to the times of the Gentiles forms an important parallel concept to Paul’s Gentile-fulness language.

Ephesians 2:11–22

Paul elsewhere warns Gentiles to remember their former alienation and present inclusion by grace.

What is clear, and where care is neededExplore deeper

Do not use Romans 11 to boast against Jewish people

Paul expressly forbids that attitude.

Do not confuse standing by faith with maintaining justification by anxious performance

The warning addresses humility and participation in God’s program, not a reversal of Romans 3–8 assurance by hidden works.

Do not erase Israel’s identity from a chapter repeatedly contrasting Israel and Gentiles

Paul’s argument depends on the distinction.

Do not claim every individual Israelite is automatically saved regardless of faith

Paul’s gospel still requires faith in Christ; the chapter concerns corporate hardening, remnant, and future mercy.

Read Romans 11 watching for…

The remnant example from Elijah.

Grace-versus-works language in verses 5–6.

The purpose of Israel’s stumbling.

Every warning to Gentile branches.

The mystery of partial blindness and Gentile fulness.

The covenant/Deliverer promise and closing doxology.

Chapter outline4 sections

1-10God has not cast away his people, and a remnant remains according to grace 11-24Israel’s fall opens blessing to Gentiles, who are warned not to boast over the natural branches 25-32A mystery explains partial blindness until the fulness of the Gentiles and God’s mercy toward all 33-36Paul praises the depth of God’s wisdom, knowledge, judgments, and ways

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.

Even so then at this present time also there is a remnant according to the election of grace.

And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.

And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

Let their eyes be darkened, that they may not see, and bow down their back alway.

I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.

Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

If by any means I may provoke to emulation them which are my flesh, and might save some of them.

For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?

For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.

And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

Thou wilt say then, The branches were broken off, that I might be graffed in.

Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

For if God spared not the natural branches, take heed lest he also spare not thee.

Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

For this is my covenant unto them, when I shall take away their sins.

As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.

For the gifts and calling of God are without repentance.

For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

Even so have these also now not believed, that through your mercy they also may obtain mercy.

For God hath concluded them all in unbelief, that he might have mercy upon all.

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

For who hath known the mind of the Lord? or who hath been his counseller?

Or who hath first given to him, and it shall be recompensed unto him again?

For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.