RomainsChapitre 11

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So I ask: Has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

God has not rejected his people, whom he knew beforehand. Or do you not know what the Scripture says in the passage about Elijah—how he pleads with God against Israel?

"Lord, they have killed your prophets and torn down your altars; I alone am left, and they are seeking my life."

But what was God's answer to him? "I have kept for myself seven thousand men who have not bent the knee to Baal."

So too at the present time there is a remnant, chosen by grace.

And if by grace, then it is no longer by works; otherwise grace would no longer be grace.

What then? What Israel was seeking it did not obtain, but the elect obtained it. The rest were hardened,

as it is written: "God gave them a spirit of stupor, eyes that do not see and ears that do not hear, down to this very day."

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 they cannot see, and bend their backs forever."

So I ask: Did they stumble in order to fall? By no means! Rather, through their trespass salvation has come to the Gentiles, to make Israel jealous.

Now if their trespass means riches for the world, and their failure riches for the Gentiles, how much more will their full inclusion mean!

Now I am speaking to you Gentiles. Since I am indeed an apostle to the Gentiles, I make much of my ministry,

in the hope of somehow making my own people jealous and saving some of them.

For if their rejection means the reconciliation of the world, what will their acceptance be but life from the dead?

If the first portion of the dough is holy, so is the whole batch; and if the root is holy, so are the branches.

But if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and now share in the nourishing root of the olive tree,

do not boast over the branches. If you do boast, remember: you do not support the root, but the root supports you.

You will say, then, "Branches were broken off so that I might be grafted in."

True enough. They were broken off because of unbelief, and you stand by faith. So do not be arrogant, but stand in awe.

For if God did not spare the natural branches, neither will he spare you.

Consider, then, the kindness and the severity of God: severity toward those who have fallen, but God's kindness toward you, provided you remain in his kindness. Otherwise you too will be cut off.

And they too, if they do not persist in unbelief, will be grafted in, for God is able to graft them in again.

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 readily will these natural branches be grafted back into their own olive tree!

I do not want you to be ignorant of this mystery, brothers and sisters, so that you will not be wise in your own estimation: a partial hardening has come upon Israel until the full number of the Gentiles has come in,

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.

And this is my covenant with them, when I take away their sins."

As regards the gospel, they are enemies for your sake; but as regards election, they are beloved for the sake of the patriarchs.

For God's gifts and his call are irrevocable.

Just as you were once disobedient to God but have now received mercy because of their disobedience,

so they too have now been disobedient, in order that by the mercy shown to you they also may now receive mercy.

For God has consigned all to disobedience, so that he may have mercy on all.

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable his judgments, and how untraceable his ways!

"For who has known the mind of the Lord? Or who has been his counselor?"

"Or who has ever given to him, that he should be repaid?"

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

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Résumé2

Chapitre 11

Main Theme: God has not rejected Israel – his plan of salvation includes both Jews and Gentiles through his sovereign grace.

Content: Paul explains that God has not rejected his people; a believing remnant exists by the election of grace. He uses the olive tree as an illustration: natural branches (Israel) were broken off because of unbelief, while wild branches (Gentiles) were grafted in. Paul warns Gentiles against arrogance and reveals a mystery: Israel's partial hardening is temporary – it lasts until the full number of Gentiles has come in, and then all Israel will be saved. The chapter concludes with a doxology praising God's unfathomable wisdom.

Key Words/Images:

Remnant (λεῖμμα): As in Elijah's time, there is a remnant chosen by grace, not by works (v.5-6).
Olive Tree: An illustration of God's people where Gentiles are grafted in as wild branches, but the root (the patriarchs) supports them (v.16-24).
Mystery (μυστήριον): Israel's partial hardening is temporary – all Israel will ultimately be saved (v.25-26).
God's Irrevocable Call: God's gifts and calling are irrevocable, guaranteeing Israel's future salvation (v.29).

Contexte historique

Historical and Cultural Context for Romans 11

People

Paul highlights Elijah (Greek: Ἠλίας) as a key example in verses 2–4, referencing the events of 1 Kings 19. Elijah lived in the 9th century BC during the reign of King Ahab, a period marked by serious religious apostasy in Israel. Paul quotes Elijah’s complaint that he was the only faithful one remaining, and God’s response concerning the seven thousand who had not bowed their knee to Baal. This example establishes the theological concept of a "remnant" (λεῖμμα) – a faithful minority amidst an apostate majority.

David (Δαυίδ) is quoted directly in verses 9–10 with words from Psalm 69:22–23. Paul uses David’s words as prophetic testimony regarding Israel’s hardening, where he prays that their table may become a snare and their eyes be darkened.

Paul also mentions his own lineage: the tribe of Benjamin (φυλῆς Βενιαμίν) and Abraham’s offspring (ἐκ σπέρματος Ἀβραάμ). Benjamin was the youngest of Jacob’s sons and the only one, besides Joseph, born to Rachel. The tribe of Benjamin held special significance: it remained loyal to the house of David after the kingdom split, and Israel’s first king, Saul (after whom Paul was named), came from this tribe. By highlighting his ancestry, Paul demonstrates that he himself is living proof that God has not rejected His people.

Places

Zion (Σιών) is mentioned in verse 26 in a quote from Isaiah 59:20–21. Zion was originally the name of the Jebusite fortress that David captured, but it later came to refer to the entire temple mount and Jerusalem as a whole. In prophetic language, Zion represents God’s dwelling place and the source from which salvation will go forth. Paul quotes the prophecy that "the Deliverer shall come from Zion" as part of the promise of Israel’s ultimate salvation.

Events and Customs

Olive grafting (ἐγκεντρίζω) forms the basis for the chapter’s central imagery in verses 17–24. In antiquity, olive cultivation was one of the most important industries in the Mediterranean region. The normal practice was to graft branches from a cultivated olive variety (καλλιέλαιος) onto a wild olive rootstock (ἀγριέλαιος) to produce high-quality fruit. Paul turns this practice on its head by describing wild branches being grafted into a cultivated tree – something unusual and going "against nature" (παρὰ φύσιν). This deliberate reversal of normal agricultural practice underscores the supernatural nature of the Gentiles’ inclusion in God’s people.

The Baal cult mentioned in verse 4 was the dominant Canaanite fertility religion that constantly threatened Israel’s faithfulness to Yahweh. The expression "to bow the knee to Baal" (ἔκαμψαν γόνυ τῇ Βάαλ) refers to the physical act of worship. It is worth noting that the Greek noun Baal here has a feminine article (τῇ), reflecting either a later Jewish tradition of replacing the divine name with the feminine word for "shame" (bosheth), or a reference to Baal’s female counterpart, Ashtoreth.

Key Terms

Λεῖμμα ("remnant," verse 5) is a theologically charged term with roots in prophetic literature, especially Isaiah. It denotes the faithful minority that survives judgment and apostasy. Paul uses it to show continuity between Old Testament theology and the current situation where a minority of Jews have accepted the gospel.

Μυστήριον ("mystery," verse 25) is not used in the modern sense of something unexplainable, but rather as a divine plan that was previously hidden but is now revealed. The term was known from Greek mystery religions, but Paul gives it new content: God’s salvation plan which includes Israel’s partial hardening until "the fullness of the Gentiles" (τὸ πλήρωμα τῶν ἐθνῶν) comes in.

Πώρωσις ("hardening," verses 7, 25) describes a spiritual state of insensitivity. The word comes from medical terminology and denotes the formation of hard skin or bone tissue. Paul uses it to explain that Israel’s lack of response to the gospel is not accidental but part of a divine economy.

Ἀπαρχή ("firstfruits," verse 16) refers to the first portion of the harvest offered to God. According to Numbers 15:17–21, the firstfruits sanctified the whole lump (φύραμα). The image expresses that the holiness of the patriarchs guarantees the continued status of the entire people as God’s chosen.

The doxology (verses 33–36) concludes the chapter with a praise of God’s unfathomable wisdom. Key words include βάθος ("depth"), expressing God’s unsearchable nature, as well as ἀνεξεραύνητα ("unsearchable") and ἀνεξιχνίαστοι ("inscrutable"), which emphasize humanity’s limited ability to understand God’s ways. The closing phrase "from him, through him, and to him are all things" (ἐξ αὐτοῦ καὶ δι᾽ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα) is a Trinitarian-sounding formula that summarizes God’s sovereign role in salvation history.

Chapter-Specific Findings

The olive tree as a metaphor for Israel has parallels in Jewish art and symbolism from the period. Archaeological discoveries of olive presses throughout ancient Israel testify to the importance of this industry. In the Mishnah (Kilayim 1:8), rules concerning grafting are discussed, showing that the practice was well known and regulated under Jewish law. The Jewish philosopher Philo of Alexandria (c. 20 BC–50 AD) also uses the olive tree as an image for wisdom and virtue, demonstrating that Paul employs established imagery familiar to his readers.

Personnages3

David1 Elijah1 Ba'al (Canaanite god worshipped by the Israelites)1

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Mots-clés

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Chronologie1