So I ask, did God reject His people? Certainly not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

God has not rejected His people, whom He foreknew. Or do you not know what the Scripture says in the story of Elijah, how he pleaded with God against Israel?

God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

"Lord, they have killed Your prophets, and have torn down Your altars. I alone am left, and they seek my life."

Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

But what was God’s answer to him? "I have reserved for Myself seven thousand men who have not bowed the knee to Baal."

But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.

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

Even so then at this present time also there is a remnant according to the election of grace.

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

And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

What then? Israel failed to obtain what it was seeking. The chosen obtained it, but the rest were hardened.

What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

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

According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.

And David says, "Let their table become a snare and a trap, a stumbling block and a retribution for them."

And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

"Let their eyes be darkened so they cannot see, and their backs be bent forever."

Let their eyes be darkened, that they may not see, and bow down their back alway.

Again I ask, did they stumble so as to fall beyond recovery? Certainly not! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious.

I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.

Now if their transgression means riches for the world, and their failure means riches for the Gentiles, how much greater riches will come from their full inclusion!

Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

I am speaking to you Gentiles. Inasmuch as I am an apostle to the Gentiles, I take pride in my ministry.

For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

In the hope that I may somehow provoke my own people to jealousy and save some of them.

If by any means I may provoke to emulation them which are my flesh, and might save some of them.

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

For if the casting away of them be the reconciling of the world, what shall the receiving of them 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.

For if the firstfruit be holy, the lump is also holy: and if the root be 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 have come to share in the rich root of the olive tree,

And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

do not boast against the branches. If you do boast, consider this: You do not support the root, but the root supports you.

Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

Then you will say, 'Branches were broken off so that I might be grafted in.'

Thou wilt say then, The branches were broken off, that I might be graffed in.

That is true. They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but be afraid.

Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

For if God did not spare the natural branches, He will not spare you either.

For if God spared not the natural branches, take heed lest he also spare not thee.

Consider then the kindness and severity of God: severity to those who fell but kindness to you, provided you continue in His kindness. Otherwise, you also will be cut off.

Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

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

And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

For if you were cut off from a wild olive tree and contrary to nature were grafted into a cultivated olive tree, how much more easily will these, the natural branches, be grafted into their own olive tree?

For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?

I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not become conceited: Israel has experienced a hardening in part until the fullness of the Gentiles has come in.

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

And in this way all Israel will be saved, as it is written: "The Deliverer will come from Zion; He will turn godlessness away from Jacob.

And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

And this will be My covenant with them when I take away their sins."

For this is my covenant unto them, when I shall take away their sins.

As far as the gospel is concerned, they are enemies for your sake; but as far as election is concerned, they are loved on account of the patriarchs,

As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.

for God’s gifts and His calling are irrevocable.

For the gifts and calling of God are without repentance.

Just as you who were at one time disobedient to God have now received mercy as a result of their disobedience,

For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

so they too have now been disobedient in order that they too may now receive mercy as a result of God’s mercy to you.

Even so have these also now not believed, that through your mercy they also may obtain mercy.

For God has bound everyone over to disobedience so that He may have mercy on them all.

For God hath concluded them all in unbelief, that he might have mercy upon all.

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable His judgments and His ways beyond tracing out!

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

Who has known the mind of the Lord? Or who has been His counselor?

For who hath known the mind of the Lord? or who hath been his counsellor?

Or who has ever given to Him that God should repay them?

Or who hath first given to him, and it shall be recompensed unto him again?

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

For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.