Romans 11 Study Notes
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proginosko
| Greek pronunciation | [prah gih NOH skoh] |
| CSB translation | foreknow |
| Uses in Romans | 2 |
| Uses in the NT | 5 |
| Focus passage | Romans 11:2 |
The Greek verb proginosko comes from the preposition pro (meaning before) and the verb ginosko (meaning to know) the compound term thus means to know beforehand. The related noun prognosis means foreknowledge. On two occasions in the NT, proginosko is used for knowledge obtained in advance by human beings (Ac 26:5; 2Pt 3:17). However, when God is the one foreknowing, the emphasis is not on prior knowledge but on prior choice. The other three uses of this verb and both uses of the noun indicate that God foreknows people, not events. These terms refer to God’s choice of his people and of Christ for a redemptive purpose. Since God chose Israel—not the other way around—he did not reject her (Rm 11:2). God chose Christ “before the foundation of the world” for the purpose of redemption (1Pt 1:20; see Ac 2:23), and in keeping with this purpose he also chose those whom he would conform “to the image of his Son” (Rm 8:29; see 1Pt 1:2).
11:1-4 Paul continued explaining that the unbelief of Israel is no argument against the gospel. Israel’s blindness is not total, and God is still working with the nation. In the days of Samuel, the nation rejected God as its king and chose a human king. Yet God continued to work with his people: “The Lord will not abandon his people, because of his great name and because he has determined to make you his own people” (1Sm 12:22). In Paul’s time, they had rejected Jesus as King Messiah and their leaders said, “We have no king but Caesar” (Jn 19:15), but God was not finished with them. Paul himself was evidence that God was saving some Jews. God’s election of the nation (whom he foreknew, v. 2; cp. 8:29) is immutable. Even in times of national apostasy, God saves a remnant.
11:5-6 Grace is by definition unmerited favor. Grace would cease to be grace if works played a role in election.
11:7-10 The Jewish nation missed salvation because they sought for it by works. The elect portion was given mercy, but the majority was hardened in unbelief; OT citations are given to show that God has judged his people.
11:11 Like a runner in a race, the Jewish nation had stumbled, but they had not totally fallen. Their stumbling had a purpose—to bring salvation to the Gentiles. Salvation for the Gentiles will eventually provoke the Jews to envy (Ac 13:45-51). In the book of Acts Paul regularly went to preach in the synagogues first, but then would turn to the Gentiles following Jewish rejection. This pattern continued until the end of the book of Acts (cp. 28:26-29).
11:12,15-16 The future reception of Jews by God will result in world blessing. If their unbelief brought riches to the Gentiles, their future faith in Jesus as Messiah will enrich the world (cp. Is 2:2-4).
11:13-14 Paul magnified his ministry by working with all his strength to accomplish it. His purpose was to save as many Jews as possible, who would become jealous.
11:16-24 The olive tree was a symbol of the nation of Israel. It was used in this section by Paul as an illustration or allegory of God’s dealings with Jews and Gentiles. The patriarchs are represented by the root of the tree. The Gentiles are a wild graft. Pruned off branches are the unbelieving Jews. Salvation is by faith, and the Gentiles need to be humble about their position. Spiritual pride has no place in salvation by grace. God is able to restore the Jewish people to the place of faith. Salvation is always a miracle. It is no harder for God to save a Jew than a Gentile.
11:25-27 A mystery has been revealed by God: (1) A partial hardening has come to Israel; (2) this will continue until the fullness of the Gentiles has come in; and (3) then all Israel will be saved. “Israel” is the name for the Jewish people. It is used seventy times in the NT of Jews, Hebrews, or Israelites. It is not used as a title for the church. Galatians 6:16 is not an exception; it refers to saved or godly Jews as “the Israel of God.” Here in v. 26, “all Israel” means there will be a conversion of the Hebrew nation. It does not mean that every single Jew living will be saved. Salvation is defined in vv. 26-27 as the new covenant that the Messiah will inaugurate.
11:28-32 Israel’s vocation and gifts are irrevocable, so their future salvation is certain. God in his mercy gives grace to the disobedient: both to Gentiles and Jews. Both were so imprisoned in their disobedience that there was no way to escape except by God’s mercy.
11:33-36 In these verses Paul concludes his line of reasoning that Israel’s current unbelief is no argument against the truth of the gospel. He is moved to exclamations of wonder at God’s wisdom, power, and plan. Who could have foreseen what God was working out? Paul cites various OT texts to express God’s incomprehensible purposes.