“God hasn’t rejected his people!”
I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. God has not rejected his people whom he foreknew.
Meditating on the Scriptures that he just quoted, especially the last one which contextually speaks of God’s rejection of his rebellious people in favor of the gentiles (Isa. 65-66), Paul briefly wonders if God has fully rejected Israel. His answer is certain: “May it never be!” (Gk: mē genoito) Because he himself is a descendant of Abraham, Israel, and Benjamin, it can’t be that God has rejected all of his people; he must have left for himself a faithful remnant of Israelites, including Paul himself.
Do you not know what the scripture says of Elijah, how he pleads with God against Israel? “Lord, they have killed your prophets, they have demolished your altars; I alone am left, and they are seeking my life.” But what is the divine reply to him? “I have kept for myself seven thousand who have not bowed the knee to Baal.” So, too, at the present time there is a remnant chosen by grace. But if it is by grace, it is no longer on the basis of works, otherwise grace would no longer be grace.
Paul quotes 1 Kings 19:14, 18 to show that God also left a faithful remnant in the time of Elijah, when most of Israel had rebelled against YHWH in favor of Baal. The Israelite remnant now, just as in the past, has been “chosen according to [God’s] grace” (Gk: kata eklogēn charitos). Because the remnant has been chosen “in grace” (Gk: chariti), it isn’t “from works” (Gk: ex ergōn). This continues Paul’s rejection of “a legal righteousness” in favor of “righteousness from faith,” which began at 9:30 and continued through chapter 10; the remnant has received the latter, rather than trying vainly to obtain the former (as rebel Israel has tried to do).
What then? Israel has not achieved what it was pursuing. The elect have achieved it, but the rest were hardened, as it is written, “God gave them a sluggish spirit, eyes that would not see and ears that would not hear, down to this very day.” And David says, “Let their table become a snare and a trap, a stumbling block and a retribution for them; let their eyes be darkened so that they cannot see, and keep their backs forever bent.”
Paul returns to an earlier topic: his brethren, rebel Israel, were “hardened” by God (Gk: epōrōthēsan; cf. Rom. 9:14-18) because they failed to (actively) “obtain” (Gk: epetychen) righteousness by faith, whereas the chosen remnant of Israel did (actively) obtain it. The order and verb tenses don’t support the Calvinist interpretation that the reason Israel didn’t obtain it is because God hardened them (although that’s nevertheless a possible reading). Rather, the order suggests that God hardened them because they failed to actively obtain righteousness by faith.
This point is supported by two more Scripture quotations. Paul combines Isaiah 29:10 and Deuteronomy 29:4 (LXX) to show that God has hardened Israel in the past, so that they were unable to see and hear the truth. He also cites Psalm 69:22-23 to demonstrate God’s continual judgment and hardening of rebel Israel — which seems to be hopeless, as it’s said to continue “forever” (Gk: dia pantos)! Yet the hopelessness of this hardening is contradicted by the context of the first Scripture citation, which says that the rebels in Israel will be given understanding (Isa. 29:22-24).
“Have they stumbled into a fall?”
So I ask, have they stumbled so as to fall? By no means! But through their stumbling salvation has come to the gentiles, so as to make Israel jealous. Now if their stumbling means riches for the world and if their loss means riches for gentiles, how much more will their full inclusion mean!
Paul, meditating on the Scriptures that he just cited, especially Ps. 69:23 which says that rebel Israel will be hardened “forever” (Gk: dia pantos), wonders if their stumbling is irrevocable (a “fall”). Just as before (11:1), his answer is certain: “May it never be!” (Gk: mē genoito) He rejects his earlier hypothetical, where his brethren were created as “vessels of wrath” for the sole purpose of destruction to show God’s power (9:21-24). Their stumbling was so that the gentiles would be saved, to provoke themselves to jealousy (cf. 10:19; Deut. 32:21). When they are fully included (Gk: to plērōma autōn, lit. “their totality”), the result will be even greater!
Now I am speaking to you gentiles. Inasmuch as I am an apostle to the gentiles, I celebrate my ministry in order to make my own people jealous and thus save some of them. For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?
Paul illustrates his statement about rebel Israel’s exclusion and future inclusion using his own ministry. As an “apostle of gentiles” (Gk: ethnōn apostolos), his goal is to provoke his rebellious brethren to jealousy and thereby save “some out of them” (Gk: tinas ex autōn). This shows that the purpose of the jealousy mentioned at Rom. 10:18; 11:11 (and Deut. 32:21) is the ultimate salvation of rebel Israel, so their hardening must not be hopeless! Indeed, their acceptance will be “life out of the dead-ones” (Gk: zōē ek nekrōn). This is the resurrection of the dead, which Paul associates in 1 Corinthians 15 with the reconciliation and restoration of God’s enemies, including rebel Israel (see my exegesis of that chapter).
“Don’t boast over the branches”
If the part of the dough offered as first fruits is holy, then the whole batch is holy; and if the root is holy, then the branches also are holy. But if some of the branches were broken off, and you, a wild olive shoot, were grafted among the others to share the rich root of the olive tree, do not boast over the branches. If you do boast, remember: you do not support the root, but the root supports you.
Paul uses a couple of agricultural metaphors to demonstrate that rebel Israel must be restored. The holiness of Lthe firstfruit” (Gk: hē aparchē), in ancient Jewish tradition, made the entire harvest (Gk: to phyrama, lit. “the lump”) holy (Lev. 19:23-25; Num. 15:17-21). Likewise, the holiness of “the root” (Gk: hē rhiza), means that the “branches” (Gk: hoi kladoi), that is, the people of Israel, must also be holy. Because all Israel is holy (set apart), even the rebels in Israel must eventually be restored.
The identity of the “firstfruit” and “root” is debated. It could refer to Israel’s Messiah, Jesus, who is elsewhere called “the firstfruit of the dead” (Gk: aparchē tōn kekoimēmenōn; 1 Cor. 15:20) and “the root of Jesse” (Gk: hē rhiza tou iessai; Rom. 15:12). It might instead refer to the patriarchs, as Paul later says that rebel Israel is “beloved because of their ancestors” (11:28), and a similar metaphor is used in several Second Temple Jewish texts (Jub. 16.26; 21.24; 1 En. 93.5, 8; Philo, Her. 277-9). Either way, the point is the same: the people of Israel, including rebels, are set apart to God (because of their ancestors or their Messiah), so their rebellion can’t be final.
Here, as in Jeremiah 11:16-17, the people of Israel are described as an olive tree with broken branches. Paul writes in the second person singular, as though speaking to a single gentile interlocutor (cf. Rom. 2:1-5, 17-27), describing them as a “wild olive tree” (Gk: agrielaios) that was grafted into “the root of the fatness of the the olive tree.” This refers to the gentiles who are in Christ (especially if “the root” is the Messiah), and thereby become partakers in the promises to Israel. We, gentiles in Christ, shouldn’t boast over rebel Israel because they too are branches supported by “the root.”
You will say, “Branches were broken off so that I might be grafted in.” That is true. They were broken off on account of unbelief, but you stand on account of belief. So do not become arrogant, but be afraid. For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen but God’s kindness toward you, if you continue in his kindness; otherwise you also will be cut off.
Even though the “branches” of rebel Israel were broken off, they were broken off “in unbelief” (Gk: tē apistia), and Paul’s gentile interlocutor stands “in belief” (Gk: tē pistei). Their continuation in the olive tree is just as conditional as rebel Israel’s. Some Greek manuscripts add “perhaps” at v. 21, because this verse on its own reads as though God will certainly not spare the gentile interlocutor (Gk: oude sou phisetai, future indicative). However, the next verse makes clear that God cutting off the gentile “branch” is conditioned on their failure to “continue in [his] kindness” (Gk: epimenēs tē chrēstotēti).
And even those of Israel, if they do not continue in unbelief, will be grafted in, for God has the power to graft them in again. For if you have been cut from what is by nature a wild olive tree and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree.
The nature of the gentile branch is a “wild olive tree” (Gk: agrielaiou), while the nature of the rebellious Israelite branches is a “cultivated olive tree” (Gk: kallielaion). This shows that, despite appearances, the certainty of rebel Israel’s (eventual) position in Christ is even moreso (Gk: posō mallon) than the (current) position of gentile believers in Christ! Rebel Israel “will be grafted” (Gk: enkentristhēsontai, future indicative) back into the olive tree, even though they have now been cut off due to their failure to believe in the Messiah! Paul further elaborates on this in the coming verses.
“Thus all Israel will be saved”
I want you to understand this mystery, brothers and sisters, so that you may not claim to be wiser than you are: a hardening has come upon part of Israel until the full number of the gentiles has come in. And in this way all Israel will be saved, as it is written, “Out of Zion will come the Deliverer; he will banish ungodliness from Jacob.” “And this is my covenant with them, when I take away their sins.”
Paul switches from addressing the single gentile interlocutor to speaking to his entire audience. He exhorts them to understand “this secret” (Gk: to mystērion touto), so that they don’t view themselves self-righteously. The secret is that “part of Israel” (Gk: merous tō israēl) has been hardened, but only until “the totality of the gentiles” (Gk: to plērōma tōn ethnōn) has been saved. Once the mission to the gentiles — the “reconciliation of the world” (11:15) — has been completed, then “all Israel” (Gk: pas israēl) “will be saved” (Gk: sōthēsetai, future indicative) — and the dead will be raised (11:15).
Many commentators understand “all Israel” to refer to a subset of descendants of Israel, either the believing remnant (11:5-6), or a future generation of Israelites at Christ’s return. However, throughout Romans 9-11, Paul uses “Israel” to refer to rebellious Israel (9:31; 10:19, 21; 11:2, 7), while “all Israel” refers to every descendant of Israel, both the believing remnant and (those who are now) rebellious (9:6). “Israel” refers to just the believing remnant only once (9:6). In the immediate context, “Israel” refers to both the hardened, rebellious Israelites and the believing remnant (“a hardening has happened to part of Israel”). Once the partial hardening stops, then all Israel — truly every descendant of Jacob, whether they are now believers or rebels — will be saved.
The Scripture quotation that is used to support this conclusion (Isaiah 59:20-21 LXX) also deals with the restoration of rebel Israel. Isaiah speaks about how Israel has rebelled and sinned many times, and “there is no justice” (59:11-15); they are spiritually blind and unable to grasp the truth, therefore “salvation doesn’t reach us” (59:9-10). Yet God will punish the rebellious Israelites, and those who turn from rebellion will be saved by “the redeemer” (59:16-20). Paul applies this to “all Israel,” showing that every Israelite who is now rebellious will turn back to God, when “the Redeemer comes out of Zion.”
As regards the gospel they are enemies for your sake, but as regards election they are beloved for the sake of their ancestors, for the gifts and the calling of God are irrevocable.
Paul refers to them as “enemies according to the gospel” (Gk: kata… to euangelion echthroi; cf. Phil. 3:18-19; 1 Cor. 15:24-28), which confirms that “all Israel will be saved” in the previous paragraph includes rebel Israel, who are now enemies of the gospel. Even though they’re now enemies, they’re still “beloved according to the election, through the patriarchs” (Gk: kata… tēn eklogēn agapētoi dia tous pateras). As he said earlier, the holiness of the firstfruits leads to the holiness of the whole harvest (11:16). Therefore, the rebellion of some descendants of Israel can’t be final, because God’s promises to the patriarchs about their descendants must be fulfilled.
Just as you were once disobedient to God but have now received mercy because of their disobedience, so also they have now been disobedient in order that, by the mercy shown to you, they also may now receive mercy. For God has imprisoned all in disobedience so that he may be merciful to all.
Paul reminds his audience that they, too, were once disobedient, but were shown mercy because of rebel Israel’s disobedience (cf. 11:11-15). Thus, the present disobedience of rebel Israel is no serious obstacle to their eventual restoration — indeed, mercy will be shown to them (Gk: hina… eleēthōsin). In fact, this is stated as a general principle about every person: the reason that God “trapped everybody into disobedience” (Gk: synekleisen… tous pantas eis apeitheian) is precisely “so that he may show mercy to everybody” (Gk: hina tous pantas eleēsē). The subjunctive mood of the verb, eleēsē, doesn’t nullify the certainty of this mercy, because hina + subjunctive is used in the NT to describe the certain outcome of an event (for example, see the famous John 3:16). Just as certainly as all people have been disobedient (cf. Rom. 3:9-23), all people, including rebel Israel, will eventually be restored and be shown mercy!
“From him, and through him, and to him”
O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! “For who has known the mind of the Lord? Or who has been his counselor?” “Or who has given a gift to him, to receive a gift in return?”
Paul now launches into a praise of God’s greatness. Since he began this section of his letter with a lament for his brethren (9:1-5), we might wonder — even if we had only the first and last verses of Romans 9-11 — what caused such a sudden change! If the Calvinist interpretation is correct, and he’s concluded that his brethren are “vessels of wrath” made solely for destruction by no fault of their own, but just to show God’s power, would he have such a change in attitude? Certainly not! Nor would the Arminian interpretation, that at least some in rebel Israel have freely rejected God to such an extent that they will never be restored, be much of a comfort. The universalist interpretation, that everyone in rebel Israel will eventually cease their rebellion and be restored, is the one that best explains the change of heart from Rom. 9:1-5 to 11:33-36.
Furthermore, the first Scripture quotation (Isaiah 40:13 LXX) that Paul uses to support God’s supreme unknowability actually deals with the restoration of rebel Israel. Isaiah’s point is that if God has carefully created all things (40:12, 21-23, 26); and no one can even comprehend how great his knowledge is (40:13-14); and the nations are like dust compared to him (40:15-17, 23-24); and the pagan gods cannot even compare to him (40:18-20, 25); then surely he’s able to restore and comfort rebel Israel, who were punished by him for their sins! (40:1-11, 27-31)
For from him and through him and to him are all things. To him be the glory forever. Amen.
The end of this doxology further supports the universalist interpretation. Every Christian theist agrees that all things are “from him” (Gk: ex autou), that is, were created by God, and are “through him” (Gk: di’ autou), that is, continue to exist by his power. However, only universalists can truly affirm that all things are also “to him” (Gk: eis autou). Non-universalists believe that the destiny of some people isn’t restoration to God; rather, their destiny is to be destroyed forever (annihilationism) or to continue to exist in rebellion forever (infernalism). For Paul, this picture in which some people exist only as “vessels of wrath” might befit a mere god, who can abandon his creations, but it doesn’t befit the God “from whom, and through whom, and to whom are all things.”
Conclusion
Romans 9-11 is Paul’s longest discourse on the present nature and ultimate destiny of his rebellious Israelite brethren. In this section of his letter, he begins with a lament for his brethren (9:1-5), and ends with a praise of God’s greatness (11:33-36). Why the change in attitude? In this cogently-argued discourse, Paul brings together many Scripture quotations to show that the reason Israel has fallen is because they failed to believe in their Messiah, Jesus, when he came (9:31-10:21). They were hardened and (temporarily) lost the promises made to their ancestors, as has happened to them in the past (9:6-22; 11:1-10); the gentiles have been grafted into their place to make them jealous (9:23-30; 11:11-18). Yet their rebellion isn’t final, because they will all be saved — indeed, everyone who is disobedient will be shown mercy! (11:11-32) Together with Paul, let’s praise the God who doesn’t merely create people as vessels of wrath, but intends to bring all people back to him!
