Romans

11:11-24

Arguments in support of the proposition, 1:18-11:36

4. God's true Israel consists of the children of promise, not the children of law, 9:1-11:36

iv] The final shape of God's true Israel, 11:1-32

b) The ingrafted Gentile branches

Having examined the reason for national Israel's unbelief, 9:30-10:21, Paul, in 11:1-32, goes on to argue that "this is not God's last word. Israel is not doomed to final rejection", Hunter. Having first established that Israel's rejection is not total, 11:1-10, Paul now goes to explain how the Gentiles are included in God's true Israel, v11-24. This argument is developed in two parts, first, Paul speaks of his ministry to the Gentiles and his hope that their conversion will prompt Israel to jealousy and inevitably faith, v11-16. Then, in the illustration of the olive tree, the climax of this section, Paul shows that the "hardening" of Israel, due to unbelief, is not necessarily complete. The root of the olive tree is the Abrahamic covenant promises, the natural branches representing Jewish believers (the remnant), and the ingrafted branches representing Gentile believers, with unbelieving Israel represented by the cut-out branches. If wild branches can be ingrafted, "how much more will these natural branches be grafted back into their own olive tree", v24.

It should be noted that some commentators tie this section into chapters 14 and 15, the "weak / strong" issue, Paul seeking to address an anti-Jewish sentiment on the part of the Gentiles, even of Paul seeking to gain Gentile support for his ministry approach (the conversion of the Gentiles prompting a similar response from Israel - ie., when Gentiles stream through the gates of Zion then surely the kingdom is upon us), cf., Dunn, Jewett, Dumbrell... It would seem, though, that the central Issue here is still "the place of Israel in God's purposes", Davies.

For an overview of the main interpretive approaches to chapters 9-11 see notes for 9: 1-5

In v11-12 and repeated in v13-15, Paul develops the argument that Israel's "fall" is not irrevocable in that the opportunities for faith, and thus salvation, presently available to the Gentiles, will provide renewed opportunities for Jews to find faith in Christ.

oun "again" - therefore. Here obviously expressing a conclusion/result of the argument so far, namely that Israel has been "hardened" by God due to their unbelief. Is "therefore" this fall beyond recovery?

mh "-" - Used in a question expecting a negative answer, here we get the "no way!" response.

iJna + subj "so as to [fall beyond recovery]" - that [they might fall]. The construction usually forms a purpose clause; "did they stumble in order that they might fall?" Instead of "in order that" (implying that God has orchestrated their fall) we may go with a contemplated result (Sanday and Headlam), "with the result that." Chamberlain suggests an object clause, "Israel stumbled so (seriously) that she fell." As for "fall", it is best taken as an irrevocable fall as in the NIV. "Did their error involve them in irretrievable disaster? God forbid!", Barclay.

alla "rather" - but. Here adversative. "The truth is, that by their false step ...", Cassirer.

tw/ paraptwmati (a atoV) dat. "transgression" - sin, trespass. In this case, obviously Israel's rejection of the gospel, ie., their unbelief. Note how Cassirer, also Moffatt, continues with the image of Israel's tripping over.

eiV to parazhlwsai (parazhlow) aor. inf. "to make [Israel] envious" - to provoke to jealously. This preposition with an articular infinitive forming a purpose clause. Paul uses Deut.32:21 from which to develop the idea that the incoming of the Gentiles will prompt israel to recognize what they have lost and so bring about repentance.

ei + ind. (assumed) "if" - Introducing a conditional sentence where the condition is assumed to be true. "If, as is the case", Morris.

to paraptwma (a atoV) "transgression" - trespass. Referring to Israel's "transgession", v11.

"means" - The verb must be supplied. Morris notes Lanski who states "the condition is one of reality. Only in such conditions can the verb be left out."

to hJtthma (a atoV) "loss" - falling short. The sense of this word is disputed. Some kind of "loss" is intended, probably not a loss in number (Barrett), but rather "defeat", Cranfield, Murray, Morris. "Their overthrow (means) riches for the Gentiles", Cassirer.

posw/ mallon "how much greater" - how much more. In this verse Paul develops a lesser to greater form of argumentation. How much more of what? = "how much more will it issue in the enrichment of the Gentiles", Meyer.

ptoutoV (oV) "riches [for the Gentiles]" - riches [of Gentiles]. The word is used of material wealth, but obviously here of covenant blessings, although Jewett argues for both material and spiritual blessings that flow to the world through the gospel.

plhrwma (a atoV) "fullness" - There are a number of possible meanings in this context, but "the complete restoration of Israel" is probably what Paul means. If the conversion of the Gentiles is glorious, imagine how more glorious will be the conversion of Israel. Obviously this "fullness" or "completeness" is a representative whole, rather than all Jews, or the modern secular state of Israel. Other meanings posed: "the fulfilling of the divine demand", BAGD; "fullness of salvation", Lenski; "Isreel's complete acceptance of faith", Zahn; the fulfilment of Israel's predestination (full number of Israel?)", Meyer; the fulfilment of God's will, cf., Cranfield. "How much more will it mean when no longer the remnant but the whole nation (in a representative sense) becomes the people of God", Barclay.

de "-" - Probably Paul is continuing his argument, although many see a new paragraph here, as NIV. If adversative, "but as regards you Gentiles, if continuative, "now I speak to you Gentiles", Jewett.

uJmin pro. "to you" - The position is emphatic underlining those Paul now addresses, namely, Gentile believers.

ef oJson "inasmuch as" - Probably best supplied with tropon, "in so far as." "In so far as I am apostle to the Gentiles I hope to promote the conversion of the Jews."

men oun "-" - therefore. "[in so far as] contrary to what you may be inclined to think", Cranfield.

eimi egw "I am" - An emphatic construction, "I am indeed an apostle of Gentiles", Jewett.

doxazw pres. "I make much of [my ministry]" - I glorify. The NIV approach to Paul's intended sense is probably best, but probably more pointedly "draw attention to its divine purpose", Dumbrell. Possibly simply, "I will take pride in my work", TEV. Possibly "I give thanks to God for the work which he has given me to do", TH.

ei "in the hope that" - if. In a conditional clause without an apodosis, that which is anticipated by the protasis (the "if" clause, the condition) is included in the protasis as an expressed hope or desire, even sometimes expressing purpose, cf. Burton. "In the hope that perhaps", Zerwick.

pwV "somehow" - "Somehow, in some way, perhaps", BAGD.

parazhlwsw (parazhlow) aor. subj. "I may [somehow] arouse ..... to envy" - I will/may make jealous, provoke to jealousy. Following pwV one would expect an aorist subjunctive, as NIV, although a future indicative is possible. Probably "provoke to jealous anger", rather than "make jealous", although we may need to contextalize somewhat in the sense of "stir the Israelites into following the example of the Gentile believers in accepting the gospel", Morris.

tinaV (tiV) - pro. "some" - a certain. Indicating Paul does not have false expectations regarding his own ministry; that the conversion of some may achieve "fullness", again, of a representative whole.

gar "for" - Serving to move the argument forward, possibly best left untranslated.

ei "if" - Establishing a conditional clause, first class, where the condition is assumed to be true. The apodosis is in the form of a rhetorical question. "If, as is the case", Morris.

hJ apobolh (h) "rejection" - loss. "Rejection" is possible, given the sense, "throw away" is sometimes carried by this word, but "loss" is better, "if then their fall", Pilcher. The linking of "loss" and "reconciliation" implies that one is dependent on the other, but this is obviously not the case. It is more a matter of opportunity, given that the gospel would have gone out to the Gentiles irrespective of Israel's response (the promised Abrahamic blessings were for the whole world). We see in Paul's own ministry that he would first take the gospel to the synagogue (to the Jews first) and then to the Gentile throng, usually having been thrown out of the synagogue.

autwn gen. pro. "their [rejection]" - Some suggest an objective genitive here, of God's rejection of Israel, "their being thrown away by God", cf. Sandy and Headlam. Taking "rejection" to mean "loss", the genitive is probably possessive, it was their loss. "If their loss has meant a world reconciled to God."

hJ proslhmyiV (iV ewV) "acceptance" - reception. Hapax legomenon. The acceptance of someone into an association*. Here of Israel's reception into the community of believers. "To what can we compare their reception", Barclay.

zwh ek nekrown "life from the dead" - life from dead ones. Paul is possibly referring to the resurrection of the dead on the last day. The incoming of the Jews, their "fullness", heralds the consumption of all things in the day of the resurrection of the dead. On the other hand, a figurative sense may be intended, of the full restoration of a representative Israel, "it will be like bringing the dead back to life", CEV.

In this verse Paul draws together the argument he has made in v11-15. Quoting Numbers 15:20-21, where a sample of bread is prepared for a burnt offering to God, which dedication renders the whole holy. A similar idea is developed where the branches of a tree share the nature of the roots. The point being that the whole of Israel, remnant Israel and unbelieving Israel, share in the spiritual base of Israel, namely, the Abrahamic covenant, and thus it is still possible for unbelieving Israel to be "brought back from the dead", v15.

ei "if" - Introducing two conditional sentences, first class, where the condition is assumed to be true; "if, as the case is ......... then ......"

to furama (a atoV) "the part of the dough" - batch, lump, lump of dough. The conversion of some Jews indicates that Israel, as a whole (still a representative whole), has a place in God's future intentions.

The illustration of the olive tree, v17-24, serves to drive home the argument made in v11-16.

ei "if" - Continuing the series of conditional clauses, 1st class.

twn kladwn (oV) gen. "branches" - The genitive is partitive. "If some of the original branches of the olive tree", Barclay.

exeklasqhsan (ekklaw) aor. pas. "have been broken off" - were broken off. May be described as a divine passive, God does the breaking off. "Have been lopped off", Barclay.

su de "and you" - The poisition of "you" is emphatic.

w]n (eimi) pres. part. "though [a wild olive shoot]" - The participle is possible concessive, as NIV, or temporal "while you have been grafted in", Moffatt, Cassirer.

en "in among" - Possibly even more specific, "in the place the branches occured."

sugkoinwnoV (oV) "share" - [become] a co-partaker. The verb's prefix expresses the idea of sharing "with". Though not of the root-stock, the Gentiles get to share the benefit of the root, ie. the blessings of the covenant.

thV rJizhV thV piothtoV "in the nourishing sap" - of the root (and) of the fatness. "The root" is not found in some manuscripts and "and" is added in others. The genitive, "of the fatness", may be apositional, "the root of the olive with its fatness", or simply descriptive, "the fat root of the olive tree."

mh katakaucw (katakaucaomai) pres. imp. "do not boast over" - do not brag, triumph over. Meaning "to boast in triumphant comparison of others", Bultman. "Be on your guard not to boast of your superiority over those branches", Cassirer.

twn kladwn (oV) gen. "those branches" - of the branches. The genitive is adverbial of respect/reference; "do not boast with respect to the branches."

ei de "if you (do)" - but if you boast. "But if the case occur that you boast against them", Fitzmyer.

"consider this" - Added for meaning. "Just remember that you are not supporting the roots of that tree", CEV.

ou su "you do not" - Emphatic position, underlining the importance of the statement.

bastazeiV (bastazw) pres. "support" - bear, carry. Take the weight of the branches, or better, nourish the brances. "It is not you that sustains the root", NJB.

ereiV oun "you will say then" - An uncommon construction. The "you" may be characterized as anti-Semitic Gentiles, although better, spiritually superior Gentiles. Those experiencing God's favour can easily assume a position of spiritual superiority, here resting on the assumption that spiritually inferior Israelites were removed to allow the inclusion of spiritually superior Gentiles. Yet, God's favour has nothing to do with us and everything to do with his grace. Those who lost covenant standing did so through unbelief, while those who gained that standing, many being "strangers" to the covenant family, did so only by resting on the faithfulness of God in Christ. There is, therefore, no ground for boasting, and every ground to beware, cf. v21.

iJna + subj. "so that [I could be grafted in]" - that. Probably a purpose clasue, "in order that", as NIV, supported by the passive (divine passive?) "were broken/lopped off", implying a divine imperative. Yet, although Paul is extending the logic of his argument, it is unlikely that he accepts its conclusion. This is why he places it in the mouth of an interlocutor. The casting off of Israel was not the result of a divine imperative enacted to make room for the Gentiles whose inclusion was again the result of a divine imperative. Israel was "broken off because of unbelief", v20. Belief, or unbelief, is the basis of inclusion, or otherwise, not the divine purpose enacted on the basis of a perceived worthiness, or unworthiness.

kalwV "granted" - The word can imply correctness, being right, accurate, as NIV, but it is probably just a throwaway line expressing superficial agreement, a condescending "true enough (if you want to push the logic of the argument to its extreme), but .....", Cassirer. Note Jewett provides four possibilities: an outright rejection, "no, thank you!"; ironic concession, "well, well!"; a qualified acceptance, "all right, but"; acceptance, "well said." He opts for the latter.

th/ apistia/ (a) "because of unbelief" - for unbelief. A dative of reference, "with respect to", or possibly interest, even causal as NIV. Gentile boasting is foolish because a person's standing in the sight of God is with respect of faith (Christ's faithfulness and our belief in the efficacy of his faithfulness), not effort, either for a Jew or a Gentile.

mh uJyhla fronei (fronew) imp. "do not be arrogant" - Obviously not "do not be high-minded", but "do not be haughty/arrogant."

ei + ind. "[for] if" - Again forming a 1st class condition, "if, as is the case, ..." Although note the textual variant mh twV, "if God did not spare ..... perhaps he will not spare ....", probably added to soften the stark nature of the condition.

ouk efeisato (feidomai) aor. "did not spare" - To exempt from punishment or injury. For the softened condition, "If God cut away those natural branches, couldn't he do the same to you?" CEV, or for the stark condition, "if God did not spare the branches that belonged to the tree by nature, neither will he spare you", Cassirer.

ide (eidon) aor. imp. "consider" - see. As NIV, "you must try to appreciate", Phillips.

oun "therefore" - Drawing a conclusion.

crhstathta (hV htoV) "kindness" - Referring to God's goodness, mercy; "gentile kindness", Peterson.

apotomian (a) "sternness" - severity, unbending rigor; "ruthless severity", Peterson.

men ....... de "-" - This construction establishes a contrast, here between those who have experienced God's severity due to unbelief, and those who have experienced his kindness due to belief. "Remember his severity to those who fell into sin; remember his kindness to you", Barclay.

epi "[sternness] to" - upon, on.

touV pesontaV (piptw) "those who fell" - the ones having fallen, fallen over, tripped up. The participle forms a substantive. The image of the branches having been "cut out" is again widened to include the cause; Israel "fell over", they tripped up on faith.

ean + subj. "provided [that you continue]" - if. Conditional sentence, 3rd class, where the condition is a possibility. However we handle this conditional sentence and the following causal clause introduced by the conjunction epei, "otherwise (because/since)", we are left with an ellipsis (a significant omission of words in the sentence). What we probably have is a compounding of two conditional sentences. The conditional sentence, "if you continue in the kindness" lacks an apadosis, the "then" clause. The verb epimenhV "abide / continue / remain" obviously carries the intended sense of the apososis; "if you abide, then you will abide." The presumed second conditional sentence lacks a protasis, the "if" clause, with the causal clause "since also you will be cut off" providing the sense of the apodosis. The second conditional sentence negates the first: "if you do not abide then you will be cut off." See note in v14. Although a messy verse the NIV expresses the sense of it.

epimenhV (epimenw) pres. subj. "continue" - Obviously relational, continue in a faith relationship with God in Christ, abide in Christ, in union with Christ.

kakeinoi de "and" - and also. "And they also", although "but they also", BAGD is a possibility.

ean + subj. "if" - Forming a conditional sentence, 3rd class.

mh epimenwsin "they do not persist [in unbelief]" - they do not continue. The "they" is presumably Israel. Paul underlines the key point he has been trying to make, namely, that those Israelites who have not believed in Christ still have a place in the covenant community, which place is theirs simply by resting on the faithfulness of Christ, ie. his atoning sacrifice.

egkentrisai (egkentrizw) aor. inf. "[is able] to graft" - The infinitive is complementary, completing the sense of the verb "is able."

Paul now sums up his argument in the form of a lesser to greater statement; If ..... then how much more ....... Paul's point is that the Jews have a greater intrinsic right to covenant inclusion than do the Gentiles, and that this being the case, their re-inclusion (on the basis of faith) will be easier to achieve than the inclusion of the Gentiles.

gar "after all" - for. A causal sense is more likely; "For", Barclay.

ei + ind. "if [you were cut out of]" - Conditional sentence, 1st class; "if, as is the case."

kata fusin (iV ewV) "wild by nature" - according to nature. The nature of something as the result of its natural development or condition*. Not as the NIV has it "you were cut out of an olive tree that is wild by nature", rather "you were cut from your wild olive tree." The Gentile branch was cut from a wild olive tree which it is by nature, and grafted into a cultivated olive tree. The point is that the Jews, although presently cut out, can easily be grafted back. It is easy to graft cultivated stock into its own kind.

para fusin "contrary to nature" - against nature, unnatural. "Who by nature are of the true olive", Pilcher.

posw/ mallon "how much more readily" - how much more. "How much more certainly", Boylan.

egkentrisqhsontai (egkentrizw) fut. "will [these .....] be grafted into" - will be grafted into. Probably a logical future tense, but possibly Paul has in mind a prophetic sense, Israel's actual inclusion.

Romans Introduction.

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