Revision #12599
Romans 11:28-29
Localized for English-speaking readers
Status: approved
Changes from the previous English revision
= ## Context
- This passage comes near the end of chapters 9–11 of Romans, the letter the apostle Paul sent to the church in Rome, in which he addresses the destiny of Israel. In 11:13 Paul states that he is speaking "to you Gentiles." He then uses the illustration of the olive tree (11:17-24) to warn Gentile believers not to boast over Israel. Next he discloses the mystery that the partial hardening of Israel will last until the fullness of the Gentiles has come in, and that afterward "all Israel shall be saved" (11:25-27).
+ The passage stands near the end of chapters 9–11 of Romans, the letter of the apostle Paul to the church in Rome, where he addresses the destiny of Israel. In 11:13 Paul states, "I speak to you Gentiles." He then uses the figure of the olive tree (11:17-24) to warn Gentile believers not to boast against Israel. Next he discloses the mystery that the partial hardening of Israel will last until the fullness of the Gentiles has come in, after which "all Israel shall be saved" (11:25-27).
=
- Verses 28-29 summarize the grounds for this statement. Insofar as they have rejected the gospel, the Israelites are "enemies" for the sake of the Gentiles. Yet insofar as God has chosen them, they remain beloved for the sake of the fathers, namely Abraham, Isaac, and Jacob. The "gifts" of verse 29 (Greek *charismata*, gifts freely bestowed by grace) are commonly interpreted, in context, as referring to the privileges of Israel listed in 9:4-5 (the adoption, the covenants, the law, the promises, and so on). "Without repentance" means that what God has once given He does not take back. The section concludes with the doxology of 11:33-36.
+ Verses 28-29 summarize the grounds for this statement. With respect to the gospel, which they have rejected, the Israelites are "enemies" for the sake of the Gentiles. With respect to God's election, however, they remain beloved for the sake of the fathers, namely Abraham, Isaac, and Jacob. The "gifts" of verse 29 (Greek *charismata*, gifts freely bestowed by grace) are commonly understood, in context, to refer to the privileges of Israel listed in 9:4-5, such as the adoption, the covenants, the law, and the promises. The phrase "without repentance" means that what God has once given He does not take back. The section concludes with the doxology of 11:33-36.
=
= ## Interpretation
- - **Future conversion view**: Many evangelical and Reformed commentators see this passage as grounds for expecting that many among ethnic Israel will come to faith in Christ in the future.
- - **Dispensationalist reading**: Dispensationalism reads the passage as evidence that the promises made to ethnic Israel, as distinct from the church, remain in force. It sometimes connects the passage with the national restoration of Israel.
- - **Covenant theology reading**: Many scholars within covenant theology and the Reformed tradition emphasize that the people of God are one in Christ. They read the passage as an expression of God's faithfulness toward the Jews but do not take it to mean that the Jews have a separate way of salvation. Within this tradition, views differ on whether "all Israel" refers to the elect Jews throughout history or to the whole people of God, both Jews and Gentiles.
- - **Catholic reading**: The Catholic Church cited this passage in *Nostra Aetate*, the 1965 declaration of the Second Vatican Council. The declaration affirmed that the Jews remain beloved of God for the sake of the fathers, and it later became an important foundation for dialogue with Judaism.
+ - **Future conversion view**: Many evangelical and Reformed commentators regard this passage as grounds for expecting that many among ethnic Israel will come to faith in Christ in the future.
+ - **Dispensationalist reading**: Dispensationalism reads the passage as evidence that the promises made to ethnic Israel, as distinct from the church, remain in force, and sometimes connects it with the national restoration of Israel.
+ - **Covenant theology reading**: Many scholars within covenant theology and the Reformed tradition emphasize that the people of God are one in Christ. They read the passage as an expression of God's faithfulness toward the Jewish people but do not take it to mean that Jews have a separate way of salvation. Within this tradition, views differ on whether "all Israel" refers to the elect Jews throughout history or to the whole people of God, both Jews and Gentiles.
+ - **Catholic reading**: The Catholic Church cited this passage in *Nostra Aetate*, the 1965 declaration of the Second Vatican Council. The declaration affirmed that the Jews remain beloved of God for the sake of the fathers, and it subsequently became an important foundation for dialogue with Judaism.
=
= ## Debates and Issues
- - **Two-covenant theology**: Some theologians argue on the basis of verse 29 that the Jews are saved within their own distinct covenant. Evangelicals respond, citing Romans 1:16 and chapter 10, that Paul's position is that the Jews also need the gospel.
- - **Citation out of context**: Verse 29 is frequently cited to mean that an individual's gifts or calling to an office can never be revoked. It is also used as a supporting text for the perseverance of the saints. Some point out, however, that such applications call for caution, since the original context concerns the community of Israel. Using the verse to justify the continued ministry of leaders who have committed wrongdoing has drawn particular criticism.
- - **Translation**: The original text does not specify whose "enemies" the Israelites are. Because the word is paired with the following "beloved," many interpreters read it as meaning enemies from God's standpoint.
+ - **Two-covenant theology**: Some theologians argue from verse 29 that Jews are saved within their own distinct covenant. Evangelicals respond, citing Romans 1:16 and chapter 10, that Paul's position is that Jews also need the gospel.
+ - **Citation out of context**: Verse 29 is frequently cited to mean that an individual's gifts or calling to an office can never be revoked, and it is also used as a supporting text for the perseverance of the saints. Some point out, however, that such applications call for caution, since the original context concerns the community of Israel. Using the verse to justify the continued ministry of leaders who have committed wrongdoing has drawn particular criticism.
+ - **Translation**: The original text does not specify whose "enemies" the Israelites are. Because the term is paired with the following "beloved," many interpreters read it as meaning enemies from God's standpoint.
=
- ## In the Korean Church
- Verse 29 is commonly cited in sermons on dedication and calling. Verse 28 is also sometimes used as a key text at gatherings and by organizations that emphasize the restoration of Israel and missions to the Jewish people.
+ ## In Korean Churches
+ In Korean Protestant churches, verse 29 is commonly cited in sermons on dedication and calling. Verse 28 is also sometimes used as a key text at gatherings and by organizations that emphasize the restoration of Israel and missions to the Jewish people.
=
= ## Related Passages
…
A passage in which Paul says that Israel, though it has not accepted the gospel, is still beloved of God for the sake of the fathers, and that God's gifts and calling are not withdrawn. It is frequently discussed both for its bearing on the future of Israel and because verse 29 is often cited in application to individual vocation.
Romans 11:28-29 is a passage in which Paul states that Israel, though it has not accepted the gospel, remains beloved of God for the sake of the fathers, and that God's gifts and calling are not withdrawn. It is frequently discussed for its bearing on the future of Israel and because verse 29 is often applied to individual vocation.
Full revision
Romans 11:28-29 is a passage in which Paul states that Israel, though it has not accepted the gospel, remains beloved of God for the sake of the fathers, and that God's gifts and calling are not withdrawn. It is frequently discussed for its bearing on the future of Israel and because verse 29 is often applied to individual vocation.
Context
The passage stands near the end of chapters 9–11 of Romans, the letter of the apostle Paul to the church in Rome, where he addresses the destiny of Israel. In 11:13 Paul states, "I speak to you Gentiles." He then uses the figure of the olive tree (11:17-24) to warn Gentile believers not to boast against Israel. Next he discloses the mystery that the partial hardening of Israel will last until the fullness of the Gentiles has come in, after which "all Israel shall be saved" (11:25-27).
Verses 28-29 summarize the grounds for this statement. With respect to the gospel, which they have rejected, the Israelites are "enemies" for the sake of the Gentiles. With respect to God's election, however, they remain beloved for the sake of the fathers, namely Abraham, Isaac, and Jacob. The "gifts" of verse 29 (Greek charismata, gifts freely bestowed by grace) are commonly understood, in context, to refer to the privileges of Israel listed in 9:4-5, such as the adoption, the covenants, the law, and the promises. The phrase "without repentance" means that what God has once given He does not take back. The section concludes with the doxology of 11:33-36.
Interpretation
- Future conversion view: Many evangelical and Reformed commentators regard this passage as grounds for expecting that many among ethnic Israel will come to faith in Christ in the future.
- Dispensationalist reading: Dispensationalism reads the passage as evidence that the promises made to ethnic Israel, as distinct from the church, remain in force, and sometimes connects it with the national restoration of Israel.
- Covenant theology reading: Many scholars within covenant theology and the Reformed tradition emphasize that the people of God are one in Christ. They read the passage as an expression of God's faithfulness toward the Jewish people but do not take it to mean that Jews have a separate way of salvation. Within this tradition, views differ on whether "all Israel" refers to the elect Jews throughout history or to the whole people of God, both Jews and Gentiles.
- Catholic reading: The Catholic Church cited this passage in Nostra Aetate, the 1965 declaration of the Second Vatican Council. The declaration affirmed that the Jews remain beloved of God for the sake of the fathers, and it subsequently became an important foundation for dialogue with Judaism.
Debates and Issues
- Two-covenant theology: Some theologians argue from verse 29 that Jews are saved within their own distinct covenant. Evangelicals respond, citing Romans 1:16 and chapter 10, that Paul's position is that Jews also need the gospel.
- Citation out of context: Verse 29 is frequently cited to mean that an individual's gifts or calling to an office can never be revoked, and it is also used as a supporting text for the perseverance of the saints. Some point out, however, that such applications call for caution, since the original context concerns the community of Israel. Using the verse to justify the continued ministry of leaders who have committed wrongdoing has drawn particular criticism.
- Translation: The original text does not specify whose "enemies" the Israelites are. Because the term is paired with the following "beloved," many interpreters read it as meaning enemies from God's standpoint.
In Korean Churches
In Korean Protestant churches, verse 29 is commonly cited in sermons on dedication and calling. Verse 28 is also sometimes used as a key text at gatherings and by organizations that emphasize the restoration of Israel and missions to the Jewish people.
Related Passages