Here are some notes on Romans 11 from the ESV Study Bible.

11:1 The majority of Israel failed to believe. Does this mean that God has rejected his people? Paul presents himself as an example of the remnant that has been preserved, a remnant that indicates that God is not finished with Israel and that he will fulfill the promises made to his people.

11:2 God foreknew. See note on 8:29.

11:3–5 Elijah in his despair thought Israel would be extinguished. But God assured Elijah that he had preserved a remnant, which gave Elijah hope that God would fulfill his saving promises in the future. In Paul’s day, as in Elijah’s day (v. 4) and today, a remnant of Jews believe in Christ because of God’s electing grace (cf. 9:27–29).

11:6 Election and grace are inseparable, for both show that salvation is God’s work alone, and that it has nothing to do with works. On grace, see also 4:4–5; Acts 15:11; Eph. 2:8–9.

11:7–10 The composite citation from Isa. 29:10 and Deut. 29:4 clarifies that God has hardened Israel so that they would not see or hear. Paul then prays for judgment (Ps. 69:22–23) over the Jews of his day who have rejected Christ.

11:11–32 God’s Righteousness in His Plan for Jews and Gentiles. God’s saving righteousness is featured in the salvation of Israel at the end of history, and in his saving plan for both Jews and Gentiles.

11:11 Israel’s hardening is not the final word. God planned salvation history so that Israel’s trespass would open salvation for the Gentiles, and the Jews in turn would be provoked to jealousy when they see Gentiles being saved and enjoying a relationship with God.

11:12 The term world is another word for Gentiles here. Full inclusion looks forward to the fulfillment of God’s saving promises to ethnic Israel. Paul argues from the lesser to the greater: if Israel’s sin brought salvation to the Gentiles, then the blessing will be even greater when all Israel is saved (see v. 15).

11:13–14 As an apostle, Paul had a special calling and commission to preach the good news to the Gentiles. But he uses his ministry to the Gentiles also to benefit the Jews, for he hopes that the more Gentiles come to salvation, the more this will provoke the Jews to jealousy, so that many will be saved.

11:15 If the rejection of the majority of Israel has meant that many Gentiles (the world) are now reconciled to God through Christ, then the acceptance of the Jews (their future coming to Christ in large numbers) will bring about the final resurrection (life from the dead) and the end of history, so that from that point on people will praise God forever and ever (see v. 12). Others think “life from the dead” is a figurative expression for great spiritual revival.

11:16 Two illustrations are used that teach the same truth. The firstfruits and the root probably refer to the patriarchs (Abraham, Isaac, and Jacob) and the saving promises given to them. If the firstfruits and root are consecrated to God, so too are the whole lump (of dough) and the branches (i.e., the Jewish people as a whole); see Num. 15:17–21 for OT origin of the imagery. As Paul has already explained in Romans 9–10, it does not follow from this that every Jewish person will be saved, but it does indicate that God will be faithful to his promises (9:6) and seems to imply that in the future many more Jews will be saved.

11:17 The illustration of the root and its branches is elaborated upon in vv. 17–24. The people of God are portrayed here as an olive tree (cf. Jer. 11:16–19; Hos. 14:6–7). When Paul says some branches were removed, he probably has in mind the majority of the Jews of his day. Gentiles as wild shoots were grafted into the olive tree and now share in the root (the promises made to the patriarchs).

11:18–20 Gentile believers are warned against arrogance, for it is God’s saving promises (the root), not their own goodness, that saved them. Thus Gentiles might be tempted with pride because God removed the Jewish branches from the olive tree and grafted them in instead. But this should provoke fear and awe (Gk. phobeō, “to be afraid, have profound respect and reverence, have fear of offending”), for the Jews were removed because they failed to believe and the Gentiles remain only because of their continued trust.

11:21 Fear is the appropriate response, for God will not spare anyone who does not continue to believe, whether they are Jews or Gentiles. Fear here does not refer to a paralyzing fear. Rather, it is the kind of humble fear that does not take God or salvation for granted, or think lightly of his displeasure.

11:22–24 The Gentile readers must contemplate God’s kindness and severity. His severity has been the portion of Jews who have not believed, but his kindness has been poured out on the Gentiles. Still, they must persevere in faith. Otherwise, they too will be judged as unbelievers. Furthermore, God will graft back onto the olive tree any Jews who put their faith in Christ. Paul argues from the lesser to the greater. If God grafted onto the olive tree Gentiles, who are the wild branches, then surely he can and will graft back onto the olive tree Jews, who are the original branches from the tree.

11:25 Paul discloses a mystery to the Gentiles to prevent them from being proud. The word “mystery” does not necessarily refer to something puzzling or difficult to grasp, but to something that was previously hidden and is now revealed. The mystery here has three elements: (1) at this time in salvation history the majority of Israel has been hardened; (2) during this same time the full number of Gentiles is being saved; and (3) God will do a new work in the future in which he will save all “Israel” (v. 26).

11:26 in this way all Israel will be saved. Various interpreters have claimed that Paul is speaking of: (1) the salvation of the church of Jesus Christ, both Jews and Gentiles, throughout history; or (2) the saving of a remnant of Jews throughout history; or (3) the salvation of the end-time generation of the Jewish people in the future. The first view is unlikely since throughout chs. 9–11 Israel and Gentiles are distinct ethnic entities. Furthermore, in 11:25 Israel refers to ethnic Israel, and it is difficult to see how the referent could suddenly change in v. 26. Finally, v. 28 indicates that ethnic Israel is still distinguished from Gentiles, for “they” in v. 28 clearly refers to ethnic Israel. The third view, that Paul refers to the salvation of Israel at the end of history, seems most likely because: (1) it fits with the promises of God’s future work in vv. 12 and 15; (2) it is difficult to see how the salvation of a remnant of Jews all through history would qualify as a mystery; (3) the future salvation of ethnic Israel at the end of history accords with the climactic character of this passage; and (4) it demonstrates finally and fully how God is faithful to fulfill his saving promises to his people (9:6). “All Israel” does not necessarily refer to every single Jewish person but to a very large number, at least the majority of Jews. The Deliverer coming from Zion probably refers to Christ (cf. 1 Thess. 1:10), suggesting that the Jews will be saved near or at the second coming.

11:27 when I take away their sins. The salvation of Israel fits with God’s covenantal promise to save his people and to forgive their sins.

11:28 for your sake. The unbelief of Israel has benefited the Gentiles, i.e., this is the period of history in which Gentiles are being saved, while most of Israel remains in unbelief. But God’s electing promise given to their forefathers Abraham, Isaac, and Jacob will be fulfilled in the future.

11:29 Israel will be saved because God never revokes his saving promises. Gifts (Gk. charisma) means things freely given by God, and the word can be used to refer to different kinds of gifts. Sometimes the word refers to spiritual gifts for ministry (as in 1:11; 12:6; 1 Cor. 12:4) and sometimes to the gift of salvation (Rom. 5:15–16; 6:23), but the context here favors yet a third kind of “gifts,” namely, the unique blessings given to Israel which Paul mentioned at the beginning of this long section (9:4–5). calling (Gk. klÄ"sis, using the same root as Gk. eklogÄ", “election,” in 11:28; also in 9:11; 11:7) refers here to calling to salvation (cf. 8:30; 9:11, 24).

11:30–31 Salvation history is structured to feature God’s great mercy. God saved the Gentiles when one would expect only the Jews to be saved, but in the future he will amaze all by his grace again by saving the Jews, so that it will be clear that everyone’s salvation is by mercy alone. The final now in the text does not mean the promise to the Jews is now fulfilled but that the promise of Jewish salvation could be fulfilled at any time.

Crossway Bibles. (2008). The ESV Study Bible (2175–2177). Wheaton, IL: Crossway Bibles.