“And in this way all Israel will be saved, as it is written, ‘The Deliverer will come from Zion, he will banish ungodliness from Jacob’; ‘and this will be my covenant with them when I take away their sins.’ As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable” (Rom. 11:26-29, ESV).
In light of what has already been established about efforts to “save some of them” (v. 14) and “only a remnant of them will be saved” (9:27b), the statement here that “all Israel will be saved” is qualified by the adverbial οὕτως, sometimes rendered “so” (ASV, NASB, N/KJV), meaning “in this way” (ESV, CSB, NIV). In what way? As consistently affirmed since the beginning of the letter, “through faith … if they do not continue in their unbelief” (vv. 20-23). Sadly, not all are compliant (2:5-9). “For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For ‘everyone who calls on the name of the Lord will be saved’ …. But they have not all obeyed the gospel” (10:12-13, 16a <see discussion here>).
Paul’s next scripture citation is a modified combination of multiple texts primarily based on Isa. 59:20 and 27:9 (LXX). The Hebrew text of Isa. 59:20, concerning Israel’s iniquity and consequent exile, says the Deliverer (or Redeemer) will come “to Zion, to those in Jacob who turn from transgression,” whereas the LXX reads “from Zion,” wording perhaps borrowed from Psa. 14:7 (13:7 LXX) and Psa. 53:6 (52:7 LXX). As a messianic prophecy, “the Deliverer” comes “from Zion” in that he is of Jewish ancestry (9:5; cf. 1:3),1 while he also deals with the sin problem of “ungodliness” [ἀσέβεια] (cf. 1:18) that the people of Israel and their law were incapable of overcoming (2:17-25; 3:9-28; 4:4-8; 5:1-11; et al.). Thus, the divine “covenant” justifying God’s gracious work to “take away their sins” is none other than the new covenant of Jesus Christ (Jer. 31:31-34; Heb. 8:6-13).
Because of their repudiation of the gospel, despite having been the first to receive it (cf. 1:16; 10:16-21), unbelieving Jews are “enemies” (cf. 5:10a) of faithful Christ-followers. But concerning “election” [ἐκλογή] (cf. vv. 5, 7; 9:11), chosen for a time as God’s people to ultimately bring the Christ into the world (3:1-2; 9:4-5), they are “beloved” [ἀγαπητοί] (cf. 1:7; 12:9), not because of their own worthiness but for the sake of their “forefathers” [πατέρες]. Despite a turbulent and often rebellious history, God’s remembrance of and promises to faithful patriarchs like Abraham, Isaac, Jacob, and David (cf. 9:5)2 compelled him to remain patient, loving, and committed to the people of Israel, although never discounting the essential requisites of repentance and obedient faith (cf. 2:4-10; 10:16-21; et al.).
“For the gifts” (cf. 3:2; 9:4-5)3 “and the calling of God” (cf. 1:6-7) are “irrevocable” [ἀμεταμέλητος] (emphatic!) or “without regret” (2 Cor. 7:10). God does not go back on his word. He is faithful and does not fail to keep his promises.4 However, his promises are conditional (cf. vv. 21-23) and his justice demands that he accounts for the failures of those who do not accept and submit to his expectations through Christ (1:1–10:17).
God’s Mercy
“For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. For God has consigned all to disobedience, that he may have mercy on all” (Rom. 11:30-32).
All in Rome who “belong to Jesus Christ” and “are loved by God and called to be saints” (1:6-7) “were at one time disobedient [ἀπειθέω] to God” (cf. 2:8-9; 5:6-10), but now “have received mercy” [ἐλεάω] (9:14-24) consequent to the “disobedience” of unbelieving Jews who “have now been disobedient” (9:30-33; 10:3, 16, 21). But God has not completely given up on them and continues to extend “mercy,” evidenced by the “remnant” of believing ones (11:1-6). He “has consigned” [συγκλείω] (cf. Gal. 3:22-23), “committed” (NKJV), “shut up” (NASB), “imprisoned” (CSB, NRSV) “all to disobedience,” whether Jew or Gentile (3:9-12, 19, 23; 5:12). “God gave them up” to their own devices (1:24, 26, 28) “that he may have mercy on all” (11:11-24), without partiality.5 Rather than affirming unqualified universalism, contextually the “all” applies to every human being prospectively, regardless of ethnicity, who is receptive to the gospel call and penitently exchanges disobedience for obedience of faith.
Paul has concluded his argument. He has vindicated the Divine justice and mercy. He has shown how even the reign of sin leads to a beneficent result. And now, carried away by the contrast between the apparent injustice and the real justice of God, having demonstrated that it is our knowledge and not His goodness that is at fault when we criticize Him, he bursts forth in a great ascription of praise to Him, declaring the unfathomable character of His wisdom.6
Spontaneous Words of Praise
“Oh, 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 that he might be repaid?’ For from him and through him and to him are all things. To him be glory forever. Amen” (Rom. 11:33-36).
This brings to a close the first major section of the letter, the doctrinal portion, having laid the theological groundwork for the practical-application section that follows. Before Paul moves on, however, he is compelled to acknowledge and glorify the One responsible for all that has been written up to this point. By quoting Isa. 40:13 (LXX; cf. also 1 Cor. 2:16) and Job 41:11 (based on the Hebrew text; cf. Job 35:7), he joins and emulates centuries of awe-struck worshipers.7
Seeing that God’s ways and thoughts are infinitely higher than ours (Isa. 55:9) and his depths so vast (1 Cor. 2:10), mere words are inexpressible (2 Cor. 12:4). The vocabulary of all human languages combined does not have sufficient capability through which the Most High can be fully revealed. With a valiant attempt to accommodate the limited human capacity to understand, Paul seems to struggle to put into meaningful words that which is inexplicable and indescribable (cf. 5:9a-10; 8:18, 35-37).8
The term “depth” [βάθος] (cf. 8:39) conveys what is immeasurable, and “riches” [πλοῦτος] (cf. v. 12; 2:4; 9:23) what is of exceeding value, attempts to describe divine attributes such as “wisdom” [σοφία],9 “knowledge” [γνῶσις] (cf. 2:20), and “judgments” [κρίματα] (2:2-3) that are “unsearchable” [ἀνεξερευνητος] or “unfathomable” (ISV), and “inscrutable”
[ἀνεξιχνίαστος], “unexplainable” (ISV), “untraceable” (CSB, LSV, MSB), “fathomless” (NET), “past finding out” (N/KJV, WEB). Words alone are insufficient.10 For other outbursts of praise concluding with “Amen,” see 1:25; 9:5; 15:33; 16:27.11
Conclusion
Paul has devoted three chapters of this letter (9–11) to clarifying Israel’s place in salvation history. As a complete literary unit, attempts to interpret any portion of it without considering the entire discourse has historically resulted in misconceptions and misapplications.
God’s plan of salvation, providing redemption and hope to a broken world, has unfolded through the centuries involving specially chosen individuals and an entire nation, culminating in the Christ and his salvific work. So what is to become of the historically privileged and blessed descendants of Abraham, Isaac, and Jacob? God’s expectations and their ultimate destiny are no different than what is applicable to everyone else. All have sinned and are hopelessly lost without accepting the lordship of Jesus in obedience to the gospel.
--Kevin L. Moore
Endnotes:
1 Mount Zion was the southern mountain peak around which Jerusalem was built. The name Zion came to be applied to the whole city (Psa. 51:18), to the tribe of Judah (Psa. 78:68), and to the entire nation (Psa. 149:2), most often in prophetic and poetic literature. Depending on textual variation, the name occurs around 154 times in the OT and only seven times in the NT.
2 1 Kings 11:12-13; 2 Kings 19:34; 20:6.
3 The word “gifts” [χαρίσματα] would apply to whatever God has given for our benefit and for the accomplishing of his purpose (cf. 1:11; 5:15-16; 6:23; 12:6).
4 Cf. 1 Cor. 1:9; 10:13; 2 Cor. 1:18; 1 Thess. 5:24; Heb. 10:23.
5 In this one verse “the content of the chapter is no doubt condensed …” (J. Denney, “Romans” 686).
6 W. Sanday and A. C. Headlam, Romans 339.
7 Francis Turretin (1623–1687), commenting on Rom. 11:36, observes: “In the passage is contained a certain doxology … signifying that all contemplation of all the heads of theology subsists in the glory and glorification of God” (Institutio Theologiae Elencticae 3:310).
8 Cf. also 2 Cor. 4:7, 17; 9:15; Eph. 2:4; 3:20. The ancient psalmist observed, “Yahweh our Lord, how majestic is your name in all the earth, Who has set your majesty above the heavens” (Psa. 8:1).
9 This is the only usage of the word in Romans, but cf. 1 Cor. 1:21, 24, 30; 2:6, 7; Eph. 3:10; Col. 2:3.
10 See K. L. Moore, “Beyond Words,” Moore Perspective (10 Nov. 2020), <Link>.
11 Also Rom. 16:24 in the BMT; cf. NASB 1995, N/KJV.
Related Posts: Rom 11:16-25, Rom 12:1-2
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