Israel and God’s plan (Romans 9–11).

Israel and God’s Plan (Romans 9–11)

Introduction: Why Romans 9–11 matters for Paul’s gospel

Romans 9–11 is one of the most theologically dense and pastorally sensitive sections of Paul’s writings. After unfolding the logic of sin, justification, and Spirit-filled life (Rom 1–8), Paul confronts a burning question: If the gospel is the fulfillment of Israel’s story, how do we explain Israel’s widespread rejection of Christ? Has God’s word failed?

This is not a side issue. If God’s promises to Israel are unreliable, Gentile believers in Rome have no reason to trust their own hope. For Paul, the credibility of the gospel depends on the faithfulness of God to Israel’s covenant story (Wright, 2013; Dunn, 1998). Romans 9–11 therefore reassures both Jew and Gentile that God’s plan has not failed, that Israel’s story is not over, and that salvation history culminates in “all Israel will be saved” (Rom 11:26).

This article follows Paul’s flow in three movements: (1) God’s freedom and Israel’s election (ch. 9); (2) Israel’s stumbling and Gentile inclusion (ch. 10); and (3) the mystery of God’s plan for Israel’s final salvation (ch. 11).

1) Romans 9: God’s Freedom in Election

1.1 Paul’s anguish (9:1–5)

Paul begins with raw emotion: “I have great sorrow and unceasing anguish… for the sake of my own people” (9:2–3). He would even be cut off if it meant their salvation. Israel retains privileges: adoption, glory, covenants, law, worship, promises, patriarchs, and Messiah “according to the flesh” (9:4–5). The problem is not Israel’s lack of privilege but their response to Christ.

1.2 Has God’s word failed? (9:6–13)

Paul insists God’s word has not failed. Why? Because “not all who are descended from Israel belong to Israel.” Election has always involved God’s sovereign choice, not mere biological descent:

• Isaac not Ishmael (Gen 21).

• Jacob not Esau (Gen 25), chosen before birth “not because of works but because of him who calls.”

This highlights divine freedom: God’s purpose of election is not bound by human effort.

1.3 God’s justice and mercy (9:14–29)

Paul anticipates objections: Is God unjust? He cites Exod 33:19—God will have mercy on whom he has mercy. Pharaoh’s hardening (Exod 9) illustrates that God can raise vessels of wrath to display mercy and power. This passage has sparked fierce debates: is Paul teaching predestination of individuals or nations in salvation history? Many scholars (Dunn, 1998; Moo, 2018) argue that Paul focuses here on corporate vocation—God’s right to shape Israel’s role in the unfolding plan.

Paul then appeals to prophets: God foretold that only a remnant would be saved (Isa 10:22–23) and that Gentiles would be called as God’s people (Hos 2:23).

1.4 Israel’s stumbling (9:30–33)

Why then has Israel stumbled? Because they pursued law as if it were righteousness rather than receiving it by faith. They stumbled over the stumbling stone, Christ.

2) Romans 10: Israel’s Stumbling and the Universal Gospel

2.1 Zeal without knowledge (10:1–4)

Paul acknowledges Israel’s zeal but laments that it is misdirected: they seek to establish their own righteousness and miss the gift of God’s righteousness. Christ is the telos (goal/culmination) of the law for righteousness to everyone who believes.

2.2 Righteousness of faith (10:5–13)

Paul contrasts two approaches:

• Righteousness based on law (Lev 18:5): do this and live.

• Righteousness based on faith (Deut 30:12–14): the word is near you, in your mouth and heart.

Salvation is not achieved by heroic ascent or descent but by confessing Jesus as Lord and believing God raised him from the dead. Jew and Gentile alike share one Lord who is rich to all who call on him.

2.3 Universal mission (10:14–21)

Paul insists faith comes by hearing and hearing by the word of Christ. Israel has heard but largely rejected; Gentiles have responded. This fulfills Isa 65:1–2—God revealed himself to those not seeking him, while Israel remained disobedient.

3) Romans 11: The Mystery of Israel’s Final Salvation

3.1 Has God rejected his people? (11:1–10)

Paul answers emphatically: “By no means!” He himself is proof—an Israelite from the tribe of Benjamin. God always preserves a remnant (as in Elijah’s day). Though many are hardened, this hardening is partial and temporary.

3.2 Gentile inclusion and the olive tree (11:11–24)

Israel’s stumble is not final but serves a paradoxical purpose: salvation has come to Gentiles to provoke Israel to jealousy. Paul illustrates with an olive tree: some natural branches (unbelieving Jews) are broken off, wild branches (Gentiles) are grafted in. But Gentiles must not boast; God can graft the natural branches back in. The image stresses continuity: Gentiles do not replace Israel but join her story.

3.3 The mystery: all Israel will be saved (11:25–32)

Paul unveils a mystery:

• A partial hardening has come on Israel.

• This will last until the “fullness of the Gentiles” enters.

• Then all Israel will be saved, as Scripture promises (Isa 59:20–21; 27:9).

Scholars debate “all Israel”: does it mean the nation as a whole at the end, the remnant throughout history, or the total people of God (Jew + Gentile)? Most agree Paul envisions a future large-scale turning of Israel to Christ (Moo, 2018; Wright, 2013).

3.4 Doxology (11:33–36)

Paul concludes not with speculation but worship: “Oh, the depth of the riches and wisdom and knowledge of God!” God’s plan is mysterious yet trustworthy, leading to doxology.

4) Theological Synthesis

1. God’s word has not failed: election is rooted in divine freedom, not human lineage.

2. Israel’s rejection is paradoxical providence: it opened the door for Gentiles.

3. Gentiles stand by grace alone: boasting is excluded; humility is commanded.

4. Israel’s story is not over: God’s covenant promises remain.

5. The future holds mystery and hope: a great ingathering of Israel awaits.

6. The gospel climaxes in doxology: theology leads to worship.

5) Implications for Church and Mission

• Against arrogance: Gentile believers must resist supersessionism. The church does not replace Israel but joins her.

• Mission to Jews: Paul longs for Israel’s salvation (10:1). Churches should hold the same posture: urgency coupled with respect.

• Confidence in God’s promises: The reliability of the gospel rests on God’s covenant fidelity.

• Humility before mystery: The final salvation of Israel is certain, but the details are left mysterious. Our posture should be worship, not speculation.

• Unity in diversity: Romans 9–11 grounds the Jew–Gentile unity celebrated in Romans 15.

Suggested Assignments (Week 7, Bullet 1)

1. Exegetical Paper (2,000–2,500 words): Romans 9:6–13
   Analyze Paul’s use of Isaac/Jacob election. Is he arguing for corporate vocation or individual predestination? Engage Moo (2018) and Dunn (1998).

2. Position Paper (1,500–1,800 words): “All Israel will be saved” (Rom 11:26)
   Evaluate three major interpretations: national Israel at the end, remnant Israel across history, or Jew+Gentile church. Defend one with reasons.

3. Word Study (1,200 words): Hardening (pōrōsis) in Romans 11
   Track its meaning and implications. How does “partial and temporary hardening” shape our understanding of Israel’s future?

4. Historical Theology Essay (1,800–2,200 words): Romans 9–11 in Augustine, Luther, Calvin, and Barth
   Compare how these theologians handled election and Israel. How should we read these chapters today?

5. Mission Practicum (project + 800 words)
   Design a ministry strategy that embodies humility toward Jewish communities while witnessing to Christ. Reflect on how Romans 11 shapes such a mission.

6. Doxology Exercise
   Write a 500-word reflection or hymn inspired by Rom 11:33–36, showing how study of election leads to worship.

References

Barclay, J. M. G. (2015). Paul and the gift. Eerdmans.
Dunn, J. D. G. (1998). The theology of Paul the Apostle. Eerdmans.
Moo, D. J. (2018). The letter to the Romans (2nd ed., NICNT). Eerdmans.
Sanders, E. P. (1977). Paul and Palestinian Judaism. Fortress Press.
Wright, N. T. (2013). Paul and the faithfulness of God. Fortress Press.
Gaventa, B. R. (2016). When in Romans: An invitation to linger with the Gospel according to Paul. Baker Academic.