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Romans 11

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 stumbling block, 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.

What does Romans 11:32 mean?

Explanation

Romans 11:32 reflects the Apostle Paul's deep theological understanding of God's plan of salvation for humanity. In it, Paul states that God has allowed all people, both Jews and Gentiles, to fall into disobedience so that He may have mercy on everyone.

This verse indicates that the confinement in unbelief is not to punish, but rather to open the door for God's mercy to be fully demonstrated. It points to a universal need for grace and suggests that disobedience serves a purpose within God's overarching plan of redemptive history.

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Historical Context

This verse comes from Paul's letter to the Romans, a diverse group composed of both Jewish and Gentile Christians living in Rome around the mid-first century A.D.

Paul addresses the complex relationship between Israel (Jews) and the Church (largely Gentiles).

At this point in history, many Jews had rejected the message of the gospel, and the Gentile Christians may have felt superior as a result.

Paul is keen to remind them of God's enduring promises to Israel and his plan to include all people in his mercy.

Theological Insights

The verse is seen through various theological lenses:

Reformed Theology: This perspective may interpret the verse as evidence of the doctrine of total depravity, where all humans are innately sinful and in need of divine grace.

It also ties into the notion of unconditional election, suggesting that God's mercy is the deciding factor in salvation, not human merit.

Arminian Theology: From this viewpoint, the verse could be seen as highlighting God's prevenient grace – the grace that goes before, which allows humans to freely choose to respond to God's call.
Universalism: Some may argue this verse supports a form of Christian Universalism, the belief that eventually all will receive God's mercy and be saved, though this interpretation is controversial and not widely held within mainstream Christianity.

Practical Applications

The verse encourages humility, as it implies that no one is inherently more deserving of God's mercy than another.

It calls for compassion towards those who do not yet believe and a recognition that it is by God’s grace that anyone comes to faith.

It also serves as a reminder to be patient and trust in God’s plan for the ultimate redemption of all who are called according to His purpose.

Cross-References

Ephesians 2:4-5 - "But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)"
Titus 3:5 - "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;"
Galatians 3:22 - "But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe."

Language Study

Concluded: The original Greek word is "synglekó," which means to shut up together, to enclose, or imprison.

The idea is that God has 'enclosed' or 'encapsulated' all in unbelief.

Unbelief: Derived from the Greek word "apeitheia," it can be translated as disobedience or disbelief, emphasizing the active choice of not adhering to God’s revelation.
Mercy: The Greek word "eleos" signifies compassion or pity and indicates a benevolent, forgiving stance from God.

Cultural and Religious Comparisons

In other religious traditions, such as Hinduism and Buddhism, the concept of karma is prevalent, suggesting that actions directly result in future consequences.

In contrast, Romans 11:32 implies that rather than retributive justice, the God of Christianity offers mercy irrespective of one's actions. This sets Christianity apart, emphasizing divine grace over human works.

Scientific Perspectives

Science primarily deals with empirical data and typically does not cover concepts of faith, belief, and divine mercy.

However, studies in psychology and sociology might explore the effects of belief systems on human behavior and the role of forgiveness and mercy in societal structures.

Commentaries

John Stott: He suggests that God's plan is neither to condemn all nor to show favoritism but to have mercy on all.

The disobedience of both Jews and Gentiles serves to underscore the need for mercy.

Douglas Moo: Moo points out that Paul is not teaching that all will be saved but rather that God's purpose has always encompassed the possibility of mercy for all.
**F.F.

Bruce**: Bruce interprets this passage as highlighting God’s sovereignty in the process of salvation, where human unbelief cannot thwart God’s ultimate plan to extend mercy.

**N.T.

Wright**: Wright speaks of the 'mystery' of God's plan revealed in Christ, where Israel's unbelief is part of God’s purpose to open the way for the Gentiles, and ultimately to reunite all under the banner of God's mercy.

Romans 11

Romans 11

What does Romans 11:32 mean?

Explanation

Top Rated Romans Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Romans 11:32 mean?

Explanation

Top Rated Romans Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?