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Israel’s Rejection Is Not Final

I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. ²God has not rejected his people whom he foreknew. Do you not know what the scripture says of Elijah, how he pleads with God against Israel? ³“Lord, they have killed your prophets, they have demolished your altars; I alone am left, and they are seeking my life.” ⁴But what is the divine reply to him? “I have kept for myself seven thousand who have not bowed the knee to Baal.” ⁵So too at the present time there is a remnant, chosen by grace. ⁶But 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, ⁸as it is written,

“God gave them a sluggish spirit,

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;

let their eyes be darkened so that they cannot see,

and keep their backs forever bent.”

The Salvation of the Gentiles

¹¹ So I ask, have they stumbled so as to fall? By no means! But through their stumbling salvation has come to the Gentiles, so as to make Israel jealous. ¹²Now if their stumbling means riches for the world, and if their defeat means riches for Gentiles, how much more will their full inclusion mean!

¹³ Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I glorify my ministry ¹⁴in order to make my own people jealous, and thus save some of them. ¹⁵For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead! ¹⁶If the part of the dough offered as first fruits is holy, then the whole batch is holy; and if the root is holy, then the branches also are holy.

¹⁷ But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place to share the rich root of the olive tree, ¹⁸do not boast over the branches. If you do boast, remember that it is not you that support the root, but the root that supports you. ¹⁹You will say, “Branches were broken off so that I might be grafted in.” ²⁰That is true. They were broken off because of their unbelief, but you stand only through faith. So do not become proud, but stand in awe. ²¹For if God did not spare the natural branches, perhaps he will not spare you. ²²Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off. ²³And even those of Israel, if they do not persist in unbelief, will be grafted in, for God has the power to graft them in again. ²⁴For if you have been 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 natural branches be grafted back into their own olive tree.

All Israel Will Be Saved

²⁵ So that you may not claim to be wiser than you are, brothers and sisters, I want you to understand this mystery: a hardening has come upon part of Israel, until the full number of the Gentiles has come in. ²⁶And so all Israel will be saved; as it is written,

“Out of Zion will come the Deliverer;

he will banish ungodliness from Jacob.”

“And this is my covenant with them,

when I take away their sins.”

²⁸ As regards the gospel they are enemies of God for your sake; but as regards election they are beloved, for the sake of their ancestors; ²⁹for the gifts and the calling of God are irrevocable. ³⁰Just as you were once disobedient to God but have now received mercy because of their disobedience, ³¹so they have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy. ³²For God has imprisoned all in disobedience so that he may be merciful to all.

³³ O 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,

to receive a gift in return?”

³⁶ For from him and through him and to him are all things. To him be the glory forever. Amen.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

8. Given them has God, etc. There is no doubt, I think, but that the passage quoted here from Isaiah is that which Luke refers to in Acts, as quoted from him, only the words are somewhat altered. Nor does he record here what we find in the Prophet, but only collects from him this sentiment, — that they were imbued from above with the spirit of maliciousness, so that they continued dull in seeing and hearing. The Prophet was indeed bidden to harden the heart of the people: but Paul penetrates to the very fountain, — that brutal stupor seizes on all the senses of men, after they are given up to this madness, so that they excite themselves by virulent stimulants against the truth. For he does not call it the spirit of giddiness, but of compunction, when the bitterness of gall shows itself; yea, when there is also a fury in rejecting the truth. And he declares, that by the secret judgment of God the reprobate are so demented, that being stupified, they are incapable of forming a judgment; for when it is said, that by seeing they see nothing, the dullness of their senses is thereby intimated. ³⁴⁷³⁴⁷ The quotation in this verse is taken from two passages: the first clause is from Isaiah 29:10, and the rest from Isaiah 6:9, or Deuteronomy 29:4. The first clause is not exactly according to the Hebrew or the Septuagint; instead of “God gave them,” etc., it is in the Septuagint, “the Lord hath made you drink,” etc., and in Hebrew, “Jehovah has poured upon you,” etc. It is the “spirit of slumber” in both, or rather, “of deep sleep” — תרדמה, a dead or an overwhelming sleep; and κατανύξις, though not as to its primary sense the same, is yet used according to this meaning. The verb means to puncture, to prick, either with grief or remorse, and also to affect with stupor. The latter idea the noun must have in this place, for the Hebrew does not admit of the other. The latter part is found in substance, though not in the same form of words in the two places referred to. — Ed.

Then Paul himself adds, to this very day, lest any one should object and say, that this prophecy had been formerly fulfilled, and that it was therefore absurd to apply it to the time of the gospel: this objection he anticipates, by subjoining, that it was not only a blindness of one day, which is described, but that it had continued, together with the unhealable obstinacy of the people, to the coming of Christ. ³⁴⁸³⁴⁸ Some consider this passage as taken from Deuteronomy 29:4, and regard the last words as part of the quotation. — Ed.

³⁴⁷ The quotation in this verse is taken from two passages: the first clause is from Isaiah 29:10, and the rest from Isaiah 6:9, or Deuteronomy 29:4. The first clause is not exactly according to the Hebrew or the Septuagint; instead of “God gave them,” etc., it is in the Septuagint, “the Lord hath made you drink,” etc., and in Hebrew, “Jehovah has poured upon you,” etc. It is the “spirit of slumber” in both, or rather, “of deep sleep” — תרדמה, a dead or an overwhelming sleep; and κατανύξις, though not as to its primary sense the same, is yet used according to this meaning. The verb means to puncture, to prick, either with grief or remorse, and also to affect with stupor. The latter idea the noun must have in this place, for the Hebrew does not admit of the other. The latter part is found in substance, though not in the same form of words in the two places referred to. — Ed.

³⁴⁸ Some consider this passage as taken from Deuteronomy 29:4, and regard the last words as part of the quotation. — Ed.