The Epistle of ROMANS
Chapter Eleven
1. 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.
Literal: I ask then, has God
rejected His people? I cannot believe it. For I also am an Israelite, of the
seed of Abraham, of the tribe of Benjamin.
2. 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,
Literal: God has not rejected
His people which of old He acknowledged as His own. Do you not know what the
Scripture says in Elias? How he makes intercession/pleads with God against
Israel, saying,
3. Lord, they
have killed thy prophets, and digged down thine alters; and I am left alone,
and they seek my life.
Literal: Lord, they have killed
thy prophets, they have torn down thine alters, and I alone am left, and they
seek my life.
4. 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.
Literal: But what does God say
to him? I left to myself 7,000 men who have not bowed a knee to Baal.
5. Even so
then at this present time also there is a remnant according to the election of
grace.
Literal: Even so then at this
present time, a remnant has come into being, selected by the grace of God.
6. 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.
Literal: And if by grace, then
it is no more of works, or grace would cease to be grace. But if it be of
works, then it is no more grace, otherwise work is no more work.
7. What then?
Israel hath not obtained that for which he seeketh for; but the election hath
obtained it, and the rest were blinded
Literal: What follows? What
Israel sought, Israel has not achieved, but the selected few have achieved it,
and the rest were blinded (hardened) to the truth.
8. (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.
Literal: (According as it is
written, "God gave them a spirit of slumber, eyes so as not to see, and
ears so as not to hear) unto this day".
This is from Isaiah 29:
10. This spirit of slumber is a 'stupor' like a deep sleep. These people are in
a stupor and simply cannot see the truth. God allows this to happen to people
who simply refuse to believe. It is happening even to this day.
9. And David
saith, Let their table be made a snare, and a trap, and a stumblingblock, and a
recompence unto them:
Literal: And David says: Let
their table be made a snare and a trap, and a stumbling block, and a recompence
(retribution, repayment) unto them:
10. Let their
eyes be darkened, that they may not see, and bow down their back alway.
Literal: Let their eyes be
darkened so as not to see and their back continually bowed down.
11. I say
then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is
come unto the Gentile, for to
provoke them to jealousy.
Literal: I say then, did they
stumble that they might fall? or I now ask, "Did their failure mean
complete downfall?"
New English Translation --
May it not be. But as a result of their offence and
fall, salvation is come to the Gentiles, for to provoke them (Israel) to
jealousy or emulation.
12. 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?
Literal: But if their offence
means the enrichment of the world, and if their falling off or default means
the enrichment of the Gentiles, how much more their fulness or coming to full
strength?
[VERSES 13 to 36 ARE WRITTEN TO THE GENTILES]
13. For I
speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify
mine office:
Literal: For I speak to you Gentiles,
inasmuch as I am the apostle of the Gentiles, I give all honor to my ministry.
Paul is stressing the
importance of his ministry and God does the same in the following verse:
Acts 9: 15b . . . . . . . for he is a chosen vessel unto me [God], to bear my name
before the Gentiles, and kings, and the children of Israel:
14. If by any
means I may provoke to emulation them which are my flesh, and might save some of them.
Literal: If by any means I will
provoke to jealousy my flesh or men of my own race (Judeans), and might save
some of them.
15. 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?
Literal: For if their rejection
or the casting away of them be the reconciliation of the world, what will their
acceptance mean but life from among the dead?
16. For if
the firstfruit be holy, the lump
is also holy: and if the root be holy, so are the branches.
Literal: For if the first
fruits are holy or consecrated, the lump is also holy: and if the root be holy,
so are the branches.
New English Translation:
16a -- . . . . . . . If the first portion of dough is
consecrated, so is the whole lump.
17. And if
some of the branches be broken off, and thou, being a wild olive tree, wert
grafted in among them, and with them partakest of the root and fatness of the
olive tree;
Literal: But if some of the
branches were broken off, and you, being a wild olive tree, have been grafted
in among them and have come to share the same fertile root and sap of the olive
tree;
18. Boast not
against the branches. But if thou boast, thou bearest not the root, but the
root thee.
Literal: New English Translation -- Do not make yourself superior to the branches. If you do so,
remember, that it is not you who sustains the root: the root sustains you.
19. Thou wilt
say then, The branches were broken off, that I might be grafted in.
Literal: You will say then:
Branches were lopped off so that I might be grafted in.
20. Well;
because of unbelief they were broken off, and thou standest by faith. Be not
highminded, but fear:
Literal: Well, because of
unbelief they were broken off (they were lopped off for lack of faith) and you
stand by faith (believing).
Put away your pride and be
not highminded, but be on guard. God is warning against pride and being
haughty. He wants us to be sharp and be on guard and ready with the Word if
these thoughts try to attack our mind. Because you are a son of God does not
make you superior to other people. You are blessed with God's grace and mercy
because, by your own free will, you choose to believe and keep God first in
your life. God does not love you any more than anyone else. You are, because
you believe, very important to God and He can do more for you because you choose
to obey Him.
21. For if
God spared not the natural branches, take heed lest he also spare not thee.
Literal: For if God spared not
the natural branches (Israel), take heed lest he also spare not thee
(Gentiles).
22. 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.
Literal: Behold therefore the
goodness and severity of God: on them (Israel) which fell, severity (a cutting
off); but toward thee (Gentiles), goodness, if thou (Gentiles) continue in His
goodness**: otherwise thou (the Gentiles) also shalt be cut off.
Remember that this is
written to the Gentiles. Both Israel and the Gentiles now needed to be born
again of God's Spirit. This explains verse 21. **Now we need to understand the
term 'goodness' here. The Gentiles must continue in His goodness which means
they must continue getting saved by confessing Romans 10: 9, 10.
23. And they
also, if they abide not still in unbelief, shall be grafted in: for God is able
to graft them in again.
Literal: And they also (the
Israelites) if they do not continue faithless and not still abide in unbelief,
will be grafted in, for it is in God's power to graft them in again.
24. For if
thou wert cut out of the olive tree which is wild by nature, and wert grafted
contrary to nature into a good olive tree: how much more shall these, which be
the natural branches, be grafted
into their own olive tree?
Literal: For if you were cut
from your native wild olive tree which is wild by nature, and grafted, contrary
to nature, into a good olive tree (belonging to God): how much more readily
will they, the natural olive branches, be grafted into their native stock -- into
their own olive tree?
REMEMBER that 'you' is referring to the Gentiles and 'they'
is referring to Israel.
This verse needs to be
studied but it appears clear when the pronouns are understood. The Gentile is
being referred to as a wild olive tree and God says that even they can be
grafted in to a cultivated olive tree -- one belonging to God. So then it
stands to reason that a natural, cultivated olive branch can surely be grafted
into their own olive tree which is cultivated and does belong to God. The Gentiles
being grafted in is contrary to nature but in the latter case, with Israel, it
is not contrary to nature since the cultivated olive tree, belonging to God was
set up initially for the Israelites. There are also three (3) figures of speech
used in verses 21 to 23. The first is ‘Detailing’, the second is ‘Introverted
Parallelism’ and the third is ‘Inversion’.
25. 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.
Literal: For I do not wish you
to be ignorant, brethren, of this mystery, that you may not, in yourselves, be
wise; this partial blindness (hardness) has come upon Israel only until the Gentiles
have been admitted in full strength.
26. 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:
Literal: When that has
happened, the whole of Israel shall be saved as it is written "Out of Zion
shall come the Deliverer, and he shall remove wickedness from Jacob."
27. For this is my covenant unto them, when I shall take
away their sins.
Literal: And this is the
covenant I will grant them, when I shall take away their sins.
28. As
concerning the gospel, they are enemies
for your sakes: but as touching the election, they are beloved for the fathers' sakes.
Literal: As concerning the
gospel, they are treated as God's enemies for your sake, but as concerning
those which are chosen, they are beloved (receiving preference) for the sake of
the patriarchs.
Deuteronomy 10: 15 -- Only the Lord had a delight in thy fathers to love them, and
he chose their seed after them, even you above all people, as it is this day.
29. For the
gifts and calling of God are without
repentance.
Literal: For the gifts (favor,
kindness, that which is freely given, a gift of grace) and calling (whose
origin, nature and goal are heavenly) of God are without repentance (not to be
regretted; without change of purpose).
In other words, God will
keep His promises. He never goes back on His Word. His promises are for keeps
and He will deliver according to our believing.
Numbers 23: 19 -- God is not a
man, that he should lie; neither the son of man, that he should repent: hath he
said, and shall he not do it? or
hath he spoken, and shall he not make it good?
30. For as ye
in times past have not believed God, yet have now obtained mercy through their
unbelief:
Literal: For as in times past,
you have not believed (obeyed) God, but now you have received mercy in the time
of their disobedience (through their disobedience).
This type of unbelief here
at the end of the verse is apeitheia unbelief which refers to "Those
who have heard but still refuse to believe what they have heard".
31. Even so
have these also now not believed, that through your mercy they also may obtain
mercy.
Literal: New English Translation -- So now, when you receive mercy, they have proved disobedient,
but only in order that they too may receive mercy.
32. For God
hath concluded them all in unbelief, that he might have mercy upon all.
Literal: For God had enclosed
them (or shut them all up together) in unbelief or disobedience, that He might
show mercy to all.
The New English
Translation states that this situation existed because it was God's purpose to
show mercy to all mankind.
33. O the
depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways past
finding out!
Literal: Oh, the depth of the
riches both of the wisdom and knowledge of God! How unsearchable or untraceable are His judgements and His ways.
They cannot be traced. His
judgements are incomprehensible and His ways untrackable. This is the same word
used in Ephesians.
Ephesians 3: 8 -- Unto me, who am less than the least of all saints, is this
grace given, that I should preach among the Gentiles the unsearchable
(untrackable) riches of Christ;
The context here shows that
this present interval between "the sufferings of Christ" and
"the glory that should follow" had been kept a secret. This was the
Mystery -- the Age of Grace in which you now live. This also contains the
figure of speech in Romans 11: 33 called ‘Alliteration’ which is the "repetition
of the same letter or syllable at the commencement of successive words". Unsearchable is ANEXeruneeta and His ways
past finding out is ANEXichniastoi which is untrackable. This verse also
expresses 'wonder and astonishment' which is the figure of speech ‘Wondering’
-- an expression of feeling by way of wonder. The verse also contains the Figure ‘Condescensio’ by ascribing
human attributes to God. So there
are THREE figures of speech in this verse.
34. For who
hath known the mind of the Lord? Or who hath been his counseller?
Literal: For who knows the mind
of the Lord? Or who became His counsellor?
This is also a Figure of
Speech referred to as ‘Erotesis’ or ‘Interrogating’ which is the ‘asking of
questions without waiting for the answer, and without expecting any reply'.
This same figure is again in verse 35.
35. Or who
hath first given to him, and it shall be recompensed unto him again?
Literal: Or who first gave to
Him, to be recompensed with a gift in return?
Job 35: 7 -- If thou be righteous, what givest thou him? or what receiveth
he of thine hand?
36. For of
him, and through him, and to him, are
all things: to whom be glory
for ever. Amen.
Literal: For of Him and through
Him and unto Him are all things: to Him be glory for all ages. Amen.
New English Translation --
Source, Guide and Goal of all that is -- to Him be
glory forever. Amen.
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