November 20, 2025
How Do You Become a Christian?
Romans 10-11
Raegan Driskell
Big Book Idea
The things that we do should stem from good theology.
Key Verse | Romans 10:9-10
[B]ecause, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.
Romans 10-11
Chapter 10
1 Brothers, 1 10:1 Or Brothers and sisters my heart's desire and prayer to God for them is that they may be saved. 2 For I bear them witness that they have a zeal for God, but not according to knowledge. 3 For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God's righteousness. 4 For Christ is the end of the law for righteousness to everyone who believes. 2 10:4 Or end of the law, that everyone who believes may be justified
The Message of Salvation to All
5 For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them. 6 But the righteousness based on faith says, “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) 7 “or ‘Who will descend into the abyss?’” (that is, to bring Christ up from the dead). 8 But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim); 9 because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For with the heart one believes and is justified, and with the mouth one confesses and is saved. 11 For the Scripture says, “Everyone who believes in him will not be put to shame.” 12 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. 13 For “everyone who calls on the name of the Lord will be saved.”
14 How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? 3 10:14 Or him whom they have never heard And how are they to hear without someone preaching? 15 And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” 16 But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?” 17 So faith comes from hearing, and hearing through the word of Christ.
18 But I ask, have they not heard? Indeed they have, for
“Their voice has gone out to all the earth,
and their words to the ends of the world.”
19 But I ask, did Israel not understand? First Moses says,
“I will make you jealous of those who are not a nation;
with a foolish nation I will make you angry.”
20 Then Isaiah is so bold as to say,
“I have been found by those who did not seek me;
I have shown myself to those who did not ask for me.”
21 But of Israel he says, “All day long I have held out my hands to a disobedient and contrary people.”
Chapter 11
The Remnant of Israel
1 I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, 4 11:1 Or one of the offspring of Abraham a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? 3 “Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” 4 But what is God's reply to him? “I have kept for myself seven thousand men who have not bowed the knee to Baal.” 5 So too at the present time there is a remnant, chosen by grace. 6 But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.
7 What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, 8 as it is written,
“God gave them a spirit of stupor,
eyes that would not see
and ears that would not hear,
down to this very day.”
9 And David says,
“Let their table become a snare and a trap,
a stumbling block and a retribution for them;
10
let their eyes be darkened so that they cannot see,
and bend their backs forever.”
Gentiles Grafted In
11 So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. 12 Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion 5 11:12 Greek their fullness mean!
13 Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry 14 in order somehow to make my fellow Jews jealous, and thus save some of them. 15 For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? 16 If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches.
17 But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root 6 11:17 Greek root of richness; some manuscripts richness of the olive tree, 18 do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. 19 Then you will say, “Branches were broken off so that I might be grafted in.” 20 That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. 21 For if God did not spare the natural branches, neither will he spare you. 22 Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. 23 And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. 24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree.
The Mystery of Israel's Salvation
25 Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: 7 11:25 Or brothers and sisters a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 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”;
27
“and this will be my covenant with them
when I take away their sins.”
28 As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are irrevocable. 30 For just as you were at one time disobedient to God but now have received mercy because of their disobedience, 31 so they too have now been disobedient in order that by the mercy shown to you they also may now 8 11:31 Some manuscripts omit now receive mercy. 32 For God has consigned all to disobedience, that he may have mercy on all.
33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
34
“For who has known the mind of the Lord,
or who has been his counselor?”
35
“Or who has given a gift to him
that he might be repaid?”
36 For from him and through him and to him are all things. To him be glory forever. Amen.
Footnotes
[1] 10:1 Or Brothers and sisters[2] 10:4 Or end of the law, that everyone who believes may be justified
[3] 10:14 Or him whom they have never heard
[4] 11:1 Or one of the offspring of Abraham
[5] 11:12 Greek their fullness
[6] 11:17 Greek root of richness; some manuscripts richness
[7] 11:25 Or brothers and sisters
[8] 11:31 Some manuscripts omit now
Table of Contents
Introduction to Romans
Timeline
Author, Recipients, and Date
The apostle Paul wrote to the Christians in Rome. He probably did this while he was in Corinth on his third missionary journey, in A.D. 57 (Acts 20:2–3).
Theme
In the cross of Christ, God judges sin and at the same time shows his saving mercy.
Purpose
Paul wrote Romans to unite the Jewish and Gentile Christians in Rome in the gospel. He also wanted the church in Rome to become the base of operations from which he could proclaim the gospel in Spain (15:22–24). The ultimate goal of preaching the gospel is the glory of God (11:33–36). Paul longs for the Gentiles to become obedient Christians for the sake of Christ’s name (1:5).
Key Themes
- All people are sinners and need to be saved from their sin (1:18–3:20; 5:12–19).
- The Mosaic law is good and holy, but only Christ can remove sin and overcome its power (2:12–29; 3:9–20; 5:20; 7:1–25; 9:30–10:8).
- Through the righteousness of God, sin is judged and salvation is provided (3:21–26; 5:12–19; 6:1–10; 7:1–6; 8:1–4).
- With the coming of Jesus Christ, a new age of redemptive history has begun (1:1–7; 3:21–26; 5:1–8:39).
- The atoning death of Jesus Christ is central to God’s plan of salvation (3:21–26; 4:23–25; 5:6–11, 15–19; 6:1–10; 7:4–6; 8:1–4).
- Justification is by faith alone (1:16–4:25; 9:30–10:21).
- Those who are in Christ Jesus have a sure hope of future glory (5:1–8:39).
- By the power of the Holy Spirit, those who have died with Christ live a new life (2:25–29; 6:1–7:6; 8:1–39).
- God is sovereign in salvation. He works all things according to his plan (9:1–11:36).
- God fulfills his promises to both Jews and Gentiles (1:18–4:25; 9:1–11:36; 14:1–15:13).
- Because of God’s grace, Christians should be morally pure, should show love to their neighbors, should be good citizens, and should welcome their fellow believers into fullest fellowship (12:1–15:7).
Outline
- The Gospel as the Revelation of God’s Righteousness (1:1–17)
- God’s Righteousness in His Wrath against Sinners (1:18–3:20)
- The Saving Righteousness of God (3:21–4:25)
- Hope as a Result of Righteousness by Faith (5:1–8:39)
- God’s Righteousness to Israel and to the Gentiles (9:1–11:36)
- God’s Righteousness in Everyday Life (12:1–15:13)
- The Extension of God’s Righteousness through Paul’s Mission (15:14–16:23)
- Final Summary of the Gospel of God’s Righteousness (16:25–27)
The Setting of Romans
c. A.D. 57
Paul probably wrote Romans from Corinth during his third missionary journey (Acts 20:2–3). Rome was the epicenter of the powerful Roman Empire, ruling over many of the great ancient centers of Western civilization. Paul had established the church at Corinth during his second missionary journey (Acts 18:1–11).
Fact: The feet of him who brings good news
In Isaiah’s time, the feet of him who brings good news referred to a messenger announcing a great deed, usually a military victory. Paul quotes 52:7 in Rom. 10:15, as he urges believers to spread the good news of salvation in Christ, freely available for all peoples around the globe. The word “gospel” means “good news.”
Fact: The faithful remnant
The faithful remnant. In many places, the Bible speaks of a “remnant,” that is, a relatively small group of people, who will remain faithful to the Lord (23:3; compare Ezra 9:8; Isa. 10:20; Rom. 11:5).
Fact: Share the Good News with others
Paul’s love for God and his compassion for those who do not know Christ are clear (see 9:1–5; 10:1, 14–15). Believers’ experience of God’s grace should motivate them to share the Good News with others all over the world and to pray that they will believe.
Fact: A wild olive branch?
A wild olive branch? Farmers don’t usually graft a wild plant onto a cultivated one, but Paul says that is just what God has done in grafting the wild olive branch of the Gentile world onto the cultivated olive tree of his people Israel (11:11–24). He has done this so that all people everywhere, no matter what earthly family they come from, can become a part of his family.
Major Events in the Life of the Apostle Paul
| A.D. 5–10? | Born in Tarsus, an Israelite from the tribe of Benjamin and a Roman citizen (Acts 22:3, 28; Rom. 11:1; Phil. 3:5); raised in either Jerusalem (Acts 22:3?) or Tarsus |
| 15–20? | Trained as a Pharisee by Gamaliel I (Acts 22:3; 26:5; Gal. 1:14; Phil. 3:5–6) |
| 30/33? | Death, resurrection of Christ |
| 31–34 | Present at Stephen’s stoning; persecuted Christians (Acts 7:58; 8:1; 22:4a; 26:9–11; 1 Cor. 15:9; Gal. 1:13; Phil. 3:6) |
| 33/34* | Converted, called, and commissioned on the way to Damascus (Acts 9:1–19; 22:6–11; 26:12–18; Gal. 1:15–16) |
| 33/34–36/37 | Stays in Damascus a short time (Acts 9:19b); leaves for Arabia (2 Cor. 11:32; Gal. 1:17); returns to Damascus (Gal. 1:17; Acts 9:20–22?); escapes through city wall to avoid arrest (Acts 9:23–24; 2 Cor. 11:32–33) |
| 36/37* | Meets with Peter, sees James, in Jerusalem (Acts 9:26–30; Gal. 1:18) Hellenists seek to kill him; flees to Tarsus (Acts 9:28–30; Gal. 1:21) |
| 37–45 | Ministers in Syria/Cilicia (2 Cor. 11:22–27?) |
| 44–47* | Ministers with Barnabas in Antioch (Acts 11:25–26) Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10) |
| 46–47 | First Missionary Journey (Acts 13:4–14:26): 1.5 years? |
| 48* | With Barnabas, spends “no little time” in Antioch (Acts 14:28; Gal. 2:11–14); writes Galatians |
| 48–49* | Returns to Jerusalem for the apostolic council (Acts 15); Paul and Barnabas return to Antioch (Acts 15:30–33), but dispute over John Mark causes them to part ways (Acts 15:36–41) |
| 48/49–51* | Second Missionary Journey (Acts 15:36–18:22): 2.5 years? |
| 49 | Paul and Silas travel to southern Galatia through Asia Minor, on to Macedonia (Philippi [1 Thess. 2:2]); Thessalonica [1 Thess. 2:2; Phil. 4:15–16]; and Berea [Acts 17:10–15]), and then to Achaia (Athens [1 Thess. 3:1] and Corinth [2 Cor. 11:7–9]) |
| 49–51* | Spends 1.5 years in Corinth (Acts 18:11); appears before Gallio (Acts 18:12–17); writes 1 and 2 Thessalonians |
| 51 | Returns to Jerusalem? (Acts 18:22) |
| 52–57* | Third Missionary Journey (Acts 18:23–21:17): 5 years? |
| 52 | Travels to Antioch, spends “some time”; travels through Galatia and Phrygia (Acts 18:23) |
| 52–55 | Arrives in Ephesus (Acts 19:1; 1 Cor. 16:8); ministers for three years (Acts 20:31) and writes 1 Corinthians; makes brief, “painful visit” to Corinth (2 Cor. 2:1), then returns to Ephesus and writes “severe letter” (now lost) to Corinth (2 Cor. 2:3–4; 7:8–16) |
| 55–56* | Travels north to Macedonia, meets Titus (Acts 20:1; 2 Cor. 2:12–13); writes 2 Corinthians |
| 57* | Winters in Corinth (Acts 20:2–3; 2 Cor. 9:4), writes to the Romans from Corinth; travels to Jerusalem; is arrested (Acts 21:27–36) |
| 57–59 | Transferred as prisoner to Caesarea, stays for two years (Acts 24:27) |
| 60* | Voyage to Rome; shipwrecked, spends three months on Malta (Acts 28:11); finally arrives in Rome |
| 62* | Under house-arrest in Rome (Acts 28:30–31), writes Ephesians, Philippians, Colossians, Philemon |
| 62–67 | Released from house-arrest in Rome, travels to Spain (?), writes 1 Timothy (from Macedonia?) and Titus (from Nicopolis); is rearrested, writes 2 Timothy from Rome, is martyred |
* denotes approximate date; / signifies either/or
Rom. 10:2 The Jews’ zeal and sincerity does not lead them to salvation. Many sincere “religious” people are wrong in their beliefs.
Rom. 10:3 On the contrast between the two ways to righteousness, see Gal. 3:7–14.
Rom. 10:4 End probably includes the idea of both goal and completion. The Mosaic law has reached its goal in Christ. Now the old covenant has ended. Since Christ is the goal and end of the law, righteousness belongs to all who trust in Christ.
Rom. 10:5 Paul quotes Lev. 18:5 regarding the righteousness that is based on the law. All those who keep the law will have life. But as Paul has already shown, all people violate the law (Rom. 1:18–3:20).
Rom. 10:6–8 Paul quotes Deut. 30:12–14 to show the contrast between the righteousness based on faith and the righteousness that comes from the law. There is no need to travel to heaven to bring Christ to earth, for God has already sent him into the world. Nor should anyone think they must bring Christ up from the realm of the dead, for God has raised Christ from the dead. What God requires is not superhuman works but faith in the gospel.
Rom. 10:9–10 if you confess with your mouth. Such confession gives outward evidence of inward faith, and often confirms that faith to the speaker. That God raised him from the dead implies a belief in all truth connected with the resurrection. This includes Jesus’ sin-bearing death, followed by his resurrection that showed God’s approval of his work (see note on 4:25). with the heart one believes. Saving faith is deep trust in Christ.
Rom. 10:11 Paul again cites Isa. 28:16 (compare Rom. 9:33) to emphasize that trusting in Christ (rather than good works) is the way to salvation. Shame here is the humiliation that those judged on the last day will experience when they are sent to hell.
Rom. 10:14–15 How then? With a series of rhetorical questions, Paul considers the chain of events necessary for a person to be saved. The logic of these verses is clear: (1) People will call on Jesus to save them only if they believe he can do so; (2) belief in Christ cannot exist without knowledge about him; (3) one hears about Christ only when someone proclaims the saving message; and (4) the message about Christ will not be proclaimed unless someone is sent by God to do so. Paul was so urgent about spreading the gospel to the ends of the earth because he believed that the only way to be saved was to hear and believe in the gospel. (Paul is not talking here about OT believers or infants; see note on 2 Sam. 12:23). beautiful . . . feet. See Isa. 52:7.
Fact: The feet of him who brings good news
In Isaiah’s time, the feet of him who brings good news referred to a messenger announcing a great deed, usually a military victory. Paul quotes 52:7 in Rom. 10:15, as he urges believers to spread the good news of salvation in Christ, freely available for all peoples around the globe. The word “gospel” means “good news.”
Rom. 10:16 Isaiah (Isa. 53:1) prophesies that not all will believe. In the context of Romans 9–11, Paul is thinking especially of unbelieving Jews.
Rom. 10:17 One can come to faith only through hearing the word of Christ, that is, the good news about Jesus Christ as the crucified and risen Savior.
Rom. 10:18–19 They who have heard the message probably refers to the Jewish people (see vv. 1, 19–20). Paul applies Ps. 19:4 to the proclamation of the gospel to emphasize that the Jews have heard the good news because the gospel has gone even to the ends of the world (that is, to the Gentiles). Israel should have understood from the prophecy of Deut. 32:21 that the Gentiles would believe.
Rom. 10:20–21 Isaiah 65:1 has been fulfilled. Gentiles who did not seek after God have now experienced God’s saving promises. Israel, on the other hand, has fulfilled the words of Isa. 65:2. They have rebelled and disobeyed the gospel message.
Fact: Share the Good News with others
Paul’s love for God and his compassion for those who do not know Christ are clear (see 9:1–5; 10:1, 14–15). Believers’ experience of God’s grace should motivate them to share the Good News with others all over the world and to pray that they will believe.
Rom. 11:1 The majority of Israel failed to believe. Does this mean that God has rejected his people? Paul presents himself as an example of the remnant that has been preserved. This remnant shows that God is not finished with Israel. He will fulfill his promises to his people.
Major Events in the Life of the Apostle Paul
| A.D. 5–10? | Born in Tarsus, an Israelite from the tribe of Benjamin and a Roman citizen (Acts 22:3, 28; Rom. 11:1; Phil. 3:5); raised in either Jerusalem (Acts 22:3?) or Tarsus |
| 15–20? | Trained as a Pharisee by Gamaliel I (Acts 22:3; 26:5; Gal. 1:14; Phil. 3:5–6) |
| 30/33? | Death, resurrection of Christ |
| 31–34 | Present at Stephen’s stoning; persecuted Christians (Acts 7:58; 8:1; 22:4a; 26:9–11; 1 Cor. 15:9; Gal. 1:13; Phil. 3:6) |
| 33/34* | Converted, called, and commissioned on the way to Damascus (Acts 9:1–19; 22:6–11; 26:12–18; Gal. 1:15–16) |
| 33/34–36/37 | Stays in Damascus a short time (Acts 9:19b); leaves for Arabia (2 Cor. 11:32; Gal. 1:17); returns to Damascus (Gal. 1:17; Acts 9:20–22?); escapes through city wall to avoid arrest (Acts 9:23–24; 2 Cor. 11:32–33) |
| 36/37* | Meets with Peter, sees James, in Jerusalem (Acts 9:26–30; Gal. 1:18) Hellenists seek to kill him; flees to Tarsus (Acts 9:28–30; Gal. 1:21) |
| 37–45 | Ministers in Syria/Cilicia (2 Cor. 11:22–27?) |
| 44–47* | Ministers with Barnabas in Antioch (Acts 11:25–26) Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10) |
| 46–47 | First Missionary Journey (Acts 13:4–14:26): 1.5 years? |
| 48* | With Barnabas, spends “no little time” in Antioch (Acts 14:28; Gal. 2:11–14); writes Galatians |
| 48–49* | Returns to Jerusalem for the apostolic council (Acts 15); Paul and Barnabas return to Antioch (Acts 15:30–33), but dispute over John Mark causes them to part ways (Acts 15:36–41) |
| 48/49–51* | Second Missionary Journey (Acts 15:36–18:22): 2.5 years? |
| 49 | Paul and Silas travel to southern Galatia through Asia Minor, on to Macedonia (Philippi [1 Thess. 2:2]); Thessalonica [1 Thess. 2:2; Phil. 4:15–16]; and Berea [Acts 17:10–15]), and then to Achaia (Athens [1 Thess. 3:1] and Corinth [2 Cor. 11:7–9]) |
| 49–51* | Spends 1.5 years in Corinth (Acts 18:11); appears before Gallio (Acts 18:12–17); writes 1 and 2 Thessalonians |
| 51 | Returns to Jerusalem? (Acts 18:22) |
| 52–57* | Third Missionary Journey (Acts 18:23–21:17): 5 years? |
| 52 | Travels to Antioch, spends “some time”; travels through Galatia and Phrygia (Acts 18:23) |
| 52–55 | Arrives in Ephesus (Acts 19:1; 1 Cor. 16:8); ministers for three years (Acts 20:31) and writes 1 Corinthians; makes brief, “painful visit” to Corinth (2 Cor. 2:1), then returns to Ephesus and writes “severe letter” (now lost) to Corinth (2 Cor. 2:3–4; 7:8–16) |
| 55–56* | Travels north to Macedonia, meets Titus (Acts 20:1; 2 Cor. 2:12–13); writes 2 Corinthians |
| 57* | Winters in Corinth (Acts 20:2–3; 2 Cor. 9:4), writes to the Romans from Corinth; travels to Jerusalem; is arrested (Acts 21:27–36) |
| 57–59 | Transferred as prisoner to Caesarea, stays for two years (Acts 24:27) |
| 60* | Voyage to Rome; shipwrecked, spends three months on Malta (Acts 28:11); finally arrives in Rome |
| 62* | Under house-arrest in Rome (Acts 28:30–31), writes Ephesians, Philippians, Colossians, Philemon |
| 62–67 | Released from house-arrest in Rome, travels to Spain (?), writes 1 Timothy (from Macedonia?) and Titus (from Nicopolis); is rearrested, writes 2 Timothy from Rome, is martyred |
* denotes approximate date; / signifies either/or
Rom. 11:3–5 God assured Elijah that he had preserved a remnant who still followed him (1 Kings 19:18). As in Paul’s day and today, a remnant of Jews believe in Christ because of God’s electing grace (see Rom. 9:27–29).
Fact: The faithful remnant
The faithful remnant. In many places, the Bible speaks of a “remnant,” that is, a relatively small group of people, who will remain faithful to the Lord (23:3; compare Ezra 9:8; Isa. 10:20; Rom. 11:5).
Rom. 9:30–11:10 God’s sovereignty is compatible with human responsibility. Israel should have believed the gospel and trusted in Christ, but the majority refused to do so. Still, God’s saving promises will be fulfilled.
Rom. 11:7–10 Paul links Isa. 29:10 and Deut. 29:4 to clarify that God has hardened Israel so that they would not see or hear. Paul then prays for judgment (Ps. 69:22–23) upon the Jews of his day who have rejected Christ.
Rom. 11:12 World means Gentiles here. Paul argues from the lesser to the greater. If Israel’s sin brought salvation to the Gentiles, then the blessing will be even greater when all Israel is saved (see v. 15).
Rom. 11:15 If the rejection of the majority of Israel has meant that many Gentiles (the world) have been reconciled to God through Christ, then surely the acceptance of the Jews—their future coming to Christ in large numbers—will bring about the final resurrection (life from the dead) and the end of history.
Rom. 11:16 Two illustrations teach the same truth. The firstfruits and the root probably refer to the patriarchs (Abraham, Isaac, and Jacob) and the saving promises given to them. If the firstfruits and root are dedicated to God, so too are the whole lump (of dough) and the branches (that is, the Jewish people as a whole). As Paul has already explained in chs. 9–10, however, not every Jewish person will be saved.
Rom. 11:17 The people of God are portrayed here as an olive tree (see Jer. 11:16–19; Hos. 14:6–7). When Paul says some branches were removed, he probably has in mind the majority of the Jews of his day. Gentiles are the wild shoots grafted into the olive tree that now share in the root (the promises made to the patriarchs).
Rom. 11:18–20 Gentile believers are warned against arrogance toward the Jews who were removed (v. 17). It is God’s saving promises (the root), not their own goodness, that saved them. This should provoke fear and awe, not pride.
Rom. 11:21 Whether Jew or Gentile, God will not spare anyone who does not continue to believe.
Rom. 11:22–24 The Gentile readers must contemplate both God’s kindness and his severity toward them and the Jews who have not believed. They must continue in faith. Otherwise, they too will be judged as unbelievers. Paul argues from the lesser to the greater. If God grafted Gentiles, who are the wild branches, into the olive tree, then surely he will graft back into the olive tree Jews, who are the natural branches (see v. 17).
Fact: A wild olive branch?
A wild olive branch? Farmers don’t usually graft a wild plant onto a cultivated one, but Paul says that is just what God has done in grafting the wild olive branch of the Gentile world onto the cultivated olive tree of his people Israel (11:11–24). He has done this so that all people everywhere, no matter what earthly family they come from, can become a part of his family.
Rom. 11:25 Mystery in this case is something previously hidden that is now revealed.
Rom. 11:26 in this way all Israel will be saved. It seems most likely that this salvation of the Jewish people is in the future. This interpretation fits with the promises of God’s future work in vv. 12 and 15, and the future salvation of ethnic Israel at the end of history agrees with the character of this passage. God is faithful to fulfill his saving promises to his people (9:6). “All Israel” refers to a very large number, at least the majority of Jews. The Deliverer coming from Zion probably refers to Christ (see 1 Thess. 1:10), suggesting that these Jews will be saved near or at Christ’s second coming.
Rom. 11:28 for your sake. Israel’s unbelief has benefited the Gentiles. This is the period of history in which Gentiles are being saved, while most of Israel remains in unbelief. But God’s promise to their forefathers Abraham, Isaac, and Jacob will be fulfilled in the future.
Rom. 11:29 Israel will be saved because God always keeps his promises. As used here, gifts means the unique blessings given to Israel which Paul mentioned at the beginning of this long section (9:4–5). Calling refers here to calling to salvation (see 8:30; 9:11, 24).
Rom. 11:30–31 God saved the Gentiles when one would have expected only the Jews to be saved. In the future he will amaze all by saving the Jews. It will be clear that everyone’s salvation is by mercy alone (see note on 9:14–16). The final now in the text means that the promise of Jewish salvation could be fulfilled at any time.
Rom. 11:11–32 God’s saving righteousness is seen in the salvation of Israel at the end of history, and in his saving plan for both Jews and Gentiles.
Rom. 11:32 The word all here refers to Jews and Gentiles. God’s mercy is available to all, but not all will accept it.
Rom. 11:34–35 Paul quotes Isa. 40:13 and Job 41:11 to highlight that all good things are gifts from God (1 Cor. 4:7).
Rom. 9:1–11:36 God’s Righteousness to Israel and to the Gentiles. Paul has made it clear that God’s saving promises have been fulfilled for the Gentiles. He now asks whether the promises God made to ethnic Israel will be fulfilled. If his promises to the Jews remain unfulfilled, how can Gentile Christians be sure that he will fulfill for them all the great promises in ch. 8? Paul answers that God is faithful to his saving promises to Israel (9:6) and that he will ultimately save his people (11:26).
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Listen NowDive Deeper | Romans 10-11
I have just watched the Texas Rangers win their first World Series. I get in the car to head home and immediately call my dad, the man who raised me to be a Rangers fan. "We just won the World Series!," I yell as soon as he picks up. My dad's response comes with wisdom only a father can have: "No, Son. The Texas Rangers just won the World Series. You just got to watch it."
As I read Romans 10-11, my dad's words echo with new meaning. We, as followers of Christ, celebrate a victory over sin and death. But how did we get that victory? Romans 10:9-10 states that it involves only our belief in Christ's resurrection (that Christ did what he said he would do) and confession that Jesus is Lord (that Christ is who he said he is). That's all. Our victory is based on our response to who Jesus is and what Jesus did; it is entirely based on Jesus. As Ephesians 2:8-9 says, this is by grace, and not a result of works. We cannot boast about anything.
In Romans 10-11, Paul also takes us to the next step. Paul is talking about how Israel's arrogance, and even a sense of entitlement, has led to the Gentiles' inclusion in salvation. Paul warns us Gentiles that we also must not become arrogant or entitled just because we have become engrafted branches. We are reminded that "it is not you who support the root, but the root that supports you." (Romans 11:18) We did nothing to make ourselves great or appealing to God. In fact, we were his enemies.
God did not, does not, and will not ever need us. We are here by grace alone. If any of us thinks otherwise, I would paraphrase my dad: "No, friend, Jesus just won this victory. You just got to watch it." We are to live our lives in humble gratitude for a victory that we did not win because we could not have won it.
This month's memory verse
"There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.” (NIV)
– Romans 3:22b-24
Discussion Questions
1. Have you ever (or are you currently) struggling with God's grace and mercy and not feeling worthy of them? Have you ever found yourself trying to earn God's favor, thinking you either had to earn his forgiveness or work your way to being worthy of it?
2. Have you ever (or are you currently) struggling with the pride of feeling worthy of God's grace and mercy? How have you found yourself taking credit for Christ's victory in your life or the lives of others?
3. When you hear, "We are to live our lives in humble gratitude for a victory that we did not win because we could not have won it," how does it make you feel? How would living in humble gratitude change how you're going to live your life starting today (or tomorrow, depending on when you read this)?