9:19 Why does He still find fault? The objection is: How can God blame anyone for sin and unbelief when He has sovereignly determined that person’s destiny?
9:20 O man, who are you to reply against God? The nature of Paul’s reply makes it clear that he is not addressing those with honest questions about this difficult doctrine, but those who seek to use it to excuse their own sin and unbelief.
9:20, 21 Using the familiar OT analogy of the potter (cf. Is. 64:6–8; Jer. 18:3–16), Paul argues that it is as irrational, and far more arrogant, for men to question God’s choice of certain sinners for salvation, as for a piece of pottery to question the purposes of the potter.
9:22, 23 These verses are not intended to identify the origin of evil or explain fully why God has allowed it, but they do provide 3 reasons He has permitted its presence and contamination: 1) to demonstrate His wrath; 2) to make His power known; and 3) to put the riches of His glorious mercy on display. No one is treated unfairly: Some receive the justice they earn and deserve (6:23), others graciously receive mercy.
9:22 What if. This introduces a statement of fact in the form of a rhetorical question. wanting. The Gr. word speaks of divine intention, not passive resignation. endured. God could justly destroy sinners the first time they sin. But He patiently endures their rebellion rather than giving them what every sin immediately deserves: eternal punishment. See note on 2:4. vessels of wrath. Continuing the analogy of a potter, Paul refers to those whom God has not chosen for salvation, but rather allowed to incur the just penalty for their sin—God’s wrath (see note on 1:18). prepared for destruction. By their own rejection of Him. God does not make men sinful, but He leaves them in the sin they have chosen (see note on v. 18).
9:23 glory. The greatness of His character, seen especially in the grace, mercy, compassion, and forgiveness He grants sinners in Christ. vessels of mercy. Those He has chosen for salvation. He had prepared beforehand. Refers to divine election (see note on v. 29).
9:25–33 Paul finishes his argument that Israel’s unbelief is not inconsistent with God’s plan of redemption by using the OT to show that her unbelief reflects exactly what the prophets recorded (vv. 25–29), and that it is consistent with God’s prerequisite of faith (vv. 30–33).
9:25, 26 Paul quotes Hos. 1:9, 10; 2:23. Hosea spoke of the ultimate restoration of Israel to God, but Paul’s emphasis is that restoration necessarily implies her present alienation from God. Therefore, Israel’s unbelief is consistent with the OT revelation.
9:27, 28 See Is. 10:22, 23. Isaiah prophesied that the southern kingdom of Judah would be conquered and scattered—temporarily rejected by God—because of her unbelief. Paul’s point is that the scattering Isaiah described was only a preview of Israel’s rejection of the Messiah and her subsequent destruction and scattering.
9:29 See Is. 1:9. Again, only a remnant of Israel will survive God’s wrath, solely because of His mercy. LORD of Sabaoth. Cf. James 5:4. This OT title for God is translated “Lord of hosts” and refers to His all-encompassing sovereignty.
9:30–32 Paul concludes the lesson on God’s divine choice by reminding his readers that although God chooses some to receive His mercy, those who receive His judgment do so not because of something God has done to them, but because of their own unwillingness to believe the gospel (cf. 2 Thess. 2:10). Sinners are condemned for their personal sins, the supreme one being rejection of God and Christ (cf. 2:2–6, 9, 12; John 8:21–24; 16:8–11).
9:30 righteousness of faith. Righteousness which comes from God on the basis of faith (see note on 1:17).
9:31 the law of righteousness. Righteousness earned by keeping the law (cf. 3:20; see note on 8:3).
9:32 not…by faith. See notes on 3:21–24. works of the law. By doing everything the law prescribed (cf. Gal. 2:16; 3:2, 5, 10).
9:33 See Is. 8:14 and 28:16. Long before His coming, the OT prophets had predicted that Israel would reject her Messiah, illustrating again that her unbelief is perfectly consistent with the Scripture.
Romans 10
10:1 prayer to God for Israel. Paul’s calling as an apostle to the Gentiles (11:13; Acts 9:15) did not diminish his continual entreaties to God (cf. 1 Tim. 2:1–3) for Israel to be saved (cf. 1:16; John 4:22; Acts 1:8), or his own evangelistic efforts toward Jews
10:2 zeal for God. Demonstrated by legalistic conformity to the law and fierce opposition to Judaism’s opponents (Acts 22:3; 26:4, 5; Gal. 1:13, 14; Phil. 3:5, 6).
10:3 ignorant of God’s righteousness. Ignorant both of God’s inherent righteousness revealed in the law and the rest of the OT (which should have shown the Jews their own unrighteousness) and of the righteousness which comes from Him on the basis of faith (see note on 1:17). their own righteousness. Based on their conformity to God’s law and often to the less demanding standards of their own traditions (Mark 7:1–13).
10:4 Christ is the end of the law. Although the Gr. word translated “end” can mean either “fulfillment” or “termination,” this is not a reference to Christ’s having perfectly fulfilled the law through His teaching (Matt. 5:17, 18) or through His sinless life (2 Cor. 5:21). Instead, as the second half of the verse shows, Paul means that belief in Christ as Lord and Savior ends the sinner’s futile quest for righteousness through his imperfect attempts to save himself by efforts to obey the law (cf. 3:20–22; Is. 64:6; Col. 2:13, 14).
10:5 the righteousness which is of the law. A righteous standing before God on the basis of obedience to the law. The man who does those things shall live by them. Quoted from Lev. 18:5. To hope for a righteousness based on obedience to the law requires perfect conformity in every detail (Gal. 3:10; James 2:10; cf. Deut. 27:26)—an utter impossibility.
10:6, 7 Paul speaks of the righteousness based on faith as if it were a person and puts in its mouth a quotation from Deut. 30:12, 13. His point is that the righteousness of faith does not require some impossible odyssey through the universe to find Christ.
10:8 The word is near you. Quoted from Deut. 30:14. The journey of vv. 6, 7 is unnecessary because God has clearly revealed the way of salvation: It is by faith. word of faith. The message of faith is the way to God.
10:9 confess…the Lord Jesus. Not a simple acknowledgment that He is God and the Lord of the universe, since even demons acknowledge that to be true (James 2:19). This is the deep personal conviction, without reservation, that Jesus is that person’s own master or sovereign. This phrase includes repenting from sin, trusting in Jesus for salvation, and submitting to Him as Lord. This is the volitional element of faith (see note on 1:16). believe in your heart. See note on 1:16. God has raised Him from the dead. Christ’s resurrection was the supreme validation of His ministry (cf. John 2:18–21). Belief in it is necessary for salvation because it proved that Christ is who He claimed to be and that the Father had accepted His sacrifice in the place of sinners (4:24; cf. Acts 13:32, 33; 1 Pet. 1:3, 4). Without the resurrection, there is no salvation (1 Cor. 15:14–17). See note on 1:4. will be saved. See note on 1:16.
10:10 confession. This Gr. word basically means to say the same thing, or to be in agreement with someone. The person who confesses Jesus as Lord (v. 9), agrees with the Father’s declaration that Jesus is Savior and Lord.
10:11 Quoted from Is. 28:16 and 49:23. This quotation not only demonstrates that salvation by grace through faith alone has always been God’s salvation plan, but that no one—including Gentiles—was ever to be excluded (1:16; 3:21, 22; 2 Pet. 3:9; see also Jon. 3:5).
10:12 there is no distinction. Cf. 3:22, 23; Gal. 3:28, 29; Eph. 2:11–13; 3:4–6.
10:13 Paul quoted Joel (2:32) to further emphasize that salvation is available for people of all nations and races. calls on the name. This familiar OT expression (e.g., Pss. 79:5, 6; 105:1; 116:4, 5) does not refer to some desperate cry to just any deity but to the one true God as He has revealed Himself—a revelation which now includes recognition of Jesus as Lord (v. 9) and of the One who raised up Jesus from the dead (v. 9).
10:14, 15 Paul�
�s main point in this series of rhetorical questions is that a clear presentation of the gospel message must precede true saving faith. True faith always has content—the revealed Word of God. Salvation comes to those who hear and believe the facts of the gospel.
10:15 beautiful…feet of those who preach the gospel. Quoted from Is. 52:7. It is the message of good news which those feet carry that is so welcome.
10:16 obeyed the gospel. The good news is not only a gracious offer but a command to believe and repent (1:4–6; 2:8; 6:17; Acts 6:7; 2 Thess. 1:7, 8; Heb. 5:9). believed our report. Quoted from Is. 53:1. The report Isaiah described was of the substitutionary death of Christ (53:5)—the good news of the gospel.
10:17 faith…by hearing. See note on vv. 14, 15. the word of God. The preferred rendering is “the word of Christ,” which means “the message about Christ”—the gospel (cf. Matt. 28:19, 20; Acts 20:21).
10:18 Paul cited this quotation from the LXX (the Gr. translation of the Heb. OT) version of Ps. 19:4 to show that even David understood that God’s revelation of Himself has reached the entire earth (cf. 1:18–20; Jer. 29:13; Matt. 24:14; John 1:9; Col. 1:5, 6).
10:19–21 Israel was ignorant of the salvation truth contained in her own Scriptures, including that the gospel would reach the Gentiles, as promised in Deut. 32:21; Is. 65:1, 2.
10:19 those who are not a nation. The Gentiles, who are not a part of Israel, God’s special, chosen nation.
10:20, 21 Quoted from Is. 65:1, 2.
10:21 disobedient. Lit. “to contradict,” or “to speak against.” As throughout her history, Israel once again had contradicted the Word of God—this time it was the truth of the gospel (cf. Matt. 21:33–41; Luke 14:21–24).
Romans 11
11:1–36 In this section Paul answers the question that logically arises from 10:19–21: “Is God’s setting aside of Israel for rejecting Christ permanent?” At stake is whether God can be trusted to keep His unconditional promises to that nation (cf. Jer. 33:19–26).
11:1 cast away. To thrust away from oneself. The form of the question in the Gr. text expects a negative answer. Despite Israel’s disobedience (9:1–13; 10:14–21), God has not rejected His people (cf. 1 Sam. 12:22; 1 Kin. 6:13; Pss. 89:31–37; 94:14; Is. 49:15; 54:1–10; Jer. 33:19–26). Certainly not! The strongest form of negation in Gr. (see note on 6:2).
11:2 whom He foreknew. See note on 8:29. Israel’s disobedience does not nullify God’s predetermined love relationship with her. Elijah. See note on 1 Kin. 17:1.
11:3 Quoted from 1 Kin. 19:10.
11:4 Quoted from 1 Kin. 19:18. Baal. See note on 1 Kin. 16:31, 32; cf. Num. 22:41.
11:5 a remnant. Although the nation had rejected Jesus, thousands of individual Jews had come to faith in Him (cf. Acts 2:41; 4:4; 6:1). election of grace. God did not choose this remnant because of its foreseen faith, good works, spiritual worthiness, or racial descent, but solely because of His grace (cf. Deut. 7:7, 8; Eph. 2:8, 9; 2 Tim. 1:9).
11:6 grace…no longer of works. Human effort and God’s grace are mutually exclusive ways to salvation (cf. 3:21–31; 4:1–11; 9:11; Gal. 2:16, 21; 3:11, 12, 18; Titus 3:5).
11:7 Israel…what it seeks. In spite of their intense religious zeal, the Jews of Paul’s day had failed to obtain God’s righteousness (9:31, 32; 10:2, 3). the elect. Those whom God graciously had chosen in turn sought and found His righteousness (see notes on 9:30; 10:4). were blinded. By a judicial act of God (cf. Ex. 4:21; 7:3; 9:12; 10:20, 27; 11:10; 14:4, 8, 17; Deut. 2:30; John 12:40), in response to their hardened hearts (cf. Ex. 8:15, 32; 9:34; 10:1; 2 Chr. 36:13; Ps. 95:8; Prov. 28:14; Matt. 19:8; Mark 3:5; Eph. 4:18; Heb. 3:8, 15; 4:7).
11:8–10 These OT quotes both illustrate God’s judicial hardening of unbelieving Israel, and show that what Paul is teaching is not in violation of or inconsistent with the OT.
11:8 it is written. See note on 3:10. The first line was quoted from Is. 29:10 and the last lines are adapted from Deut. 29:4.
11:9 Adapted from Ps. 69:22, 23. A person’s “table” was thought to be a place of safety, but the table of the ungodly is a trap. Many people trust in the very things that damn them.
11:11 stumbled…fall. The form of Paul’s question (see note on v. 1) and his strong response confirm that Israel’s blindness, hardening, and apostasy are not irreversible. their fall. Israel’s rejection of Jesus Christ. provoke…to jealousy. God intends to use His offer of salvation to the despised Gentiles (see note on Acts 22:21–23) to draw the nation back to Him (vv. 25–27). salvation…to the Gentiles. Something the OT had long prophesied (cf. Gen. 12:3; Is. 49:6; Matt. 8:11, 12; 21:43; 22:1–14; Acts 13:46, 47; 28:25–28).
11:12 riches for the world. The rich truths of salvation (Gen. 12:3; Is. 49:6; cf. 2 Cor. 8:9). their failure. To acknowledge Jesus of Nazareth as their Messiah and be God’s witness nation resulted in the Gentile church being given that privilege. their fullness. Their future spiritual renewal (Rev. 7:4, 9; cf. Zech. 8:23; 12:10; 13:1; 14:9, 11, 16). Israel’s “fall” and “failure” is temporary (vv. 25–27).
11:13 apostle to the Gentiles. See Acts 18:6; 22:21; 26:17, 18; Eph. 3:8; 1 Tim. 2:7.
11:14 provoke to jealousy. See note on v. 11. my flesh. His fellow Israelites (see note on 9:3).
11:15 their being cast away… reconciling of the world…acceptance. See notes on v. 12. life from the dead. Not bodily resurrection, but the passing from spiritual death to spiritual life (John 5:24). This phrase also describes the future spiritual rebirth of Israel (cf. vv. 25–27; Zech. 12:10; 13:1).
11:16 firstfruit. The first portion of the harvest, which was to be given to the Lord (Ex. 23:19; 34:26; Lev. 2:12; 23:10; Num. 15:19–21; 18:12, 13; Deut. 18:4). the lump is also holy. Because the firstfruit offering represented the entire portion, the entire piece of dough could be said to be holy, set apart to God (cf. Ex. 31:15; Lev. 27:14, 30, 32; Josh. 6:19). root. The patriarchs Abraham, Isaac, and Jacob. See note on 4:13. branches. The patriarchs’ descendants: the nation of Israel.
11:17–24 In this section, Paul sternly warns the Gentiles against pride and arrogance (cf. vv. 18, 20) because of Israel’s rejection and their being grafted in.
11:17 branches were broken off. See Jer. 5:10; 11:16, 17; Matt. 21:43. Some, but not all, of the branches of Israel (see note on v. 16) were removed; God always preserved a believing remnant (cf. vv. 3, 4). a wild olive tree…grafted in. Olives were an important crop in the ancient world. Although trees often lived for hundreds of years, individual branches eventually stopped producing olives. When that happened, branches from younger trees were grafted in to restore productivity. Paul’s point is that the old, unproductive branches (Israel) were broken off and branches from a wild olive tree (Gentiles) were grafted in. the root and fatness. Once grafted in, Gentiles partake of the richness of God’s covenant blessings as the spiritual heirs of Abraham (see notes on 4:11, 12; Gal. 3:29). the olive tree. The place of divine blessing; God’s covenant of salvation made with Abraham (Gen. 12:1–3; 15:1–21; 17:1–27).
11:18 do not boast. There is no place in the church for spiritual pride, still less for anti-Semitism—we are the spiritual offspring of Abraham (4:11, 16; Gal. 3:29). branches. The unbelieving Jews who had been broken off. the root supports you. Gentiles are not the source of blessing, but have been grafted into the covenant of salvation that God made with Abraham (cf. Gal. 3:6–9, 13, 14).
11:19 Branches. See note on v. 17. grafted in. See note on v. 17.
11:20 unbelief…faith. Branches were broken off and others grafted in based solely on the issue of faith, not race, ethnicity, social or intellectual background, or external morality. Salvation is ever and always by faith alone (cf. 1:16, 17; Eph. 2:8, 9). fear. See 1 Cor. 10:12; 2 Cor. 13:5. God will judge the apostate church (cf. Rev. 2:15, 16; 3:16) just as surely as He judged apostate Israel.
11:21 If Israel (the “natural branches”) was not spared despite being God’s covenant nation, why should Gentiles, strangers to God’s covenants (Eph. 2:11, 12; see note on 9:4), expe
ct to be spared if they sin against the truth of the gospel?
11:22 consider the goodness and severity. All of God’s attributes work in harmony; there is no conflict between His goodness and love, and His justice and wrath. Those who accept His gracious offer of salvation experience His goodness (2:4); those who reject it experience His severity (2:5). those who fell. The unbelieving Jews described in vv. 12–21. “Fell” translates a Gr. word meaning “to fall so as to be completely ruined.” Those who reject God’s offer of salvation bring upon themselves utter spiritual ruin. if you continue. Genuine saving faith always perseveres (cf. John 8:31; 15:5, 6; Col. 1:22, 23; Heb. 3:12–14; 4:11; 1 John 2:19). cut off. God will deal swiftly and severely with those who reject Him.
11:23, 24 In the future, Israel will repent of unbelief and embrace the Messiah (Zech. 12:10). In the terms of Paul’s analogy, God will at that time gladly graft the (believing) Jewish people back into the olive tree of His covenant blessings because it was theirs originally (9:4)—unlike the wild branches (the Gentiles, cf. Eph. 2:11, 12).
11:25 mystery. This word is used to refer to NT truth previously not revealed (see notes on 1 Cor. 2:7; Eph. 3:2–6). This mystery has two components: 1) Israel has experienced a partial spiritual hardening, and 2) that hardening will last only for a divinely specified period of time. See note on 16:25. wise in your own opinion. Another warning to the Gentiles against spiritual pride and arrogance (see notes on vv. 17–24). blindness in part. The nation’s blindness does not extend to every individual Jew. Through all of history God has always preserved a believing remnant (see notes on vv. 5, 17). until the fullness of the Gentiles has come in. “Until” refers to a specific point in time; “fullness” refers to completion; “has come in” translates a Gr. verb often used to speak of coming to salvation (cf. Matt. 5:20; Mark 9:43, 45, 47; John 3:5; Acts 14:22). Israel’s spiritual hardening (which began with rejecting Jesus as Messiah) will last until the complete number of elect Gentiles has come to salvation.
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