The Meaning of Romans 11:14 Explained

Romans 11:14

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

YLT: if by any means I shall arouse to jealousy mine own flesh, and shall save some of them,

Darby: if by any means I shall provoke to jealousy them which are my flesh, and shall save some from among them.

ASV: if by any means I may provoke to jealousy them that are my flesh, and may save some of them.

KJV Reverse Interlinear

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

What does Romans 11:14 Mean?

Study Notes

save
.
salvation
The Heb. and (Greek - ἀλεκτοροφωνία , safety, preservation, healing, and soundness). Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses:
(1) The believer has been saved from the guilt and penalty of sin Luke 7:50 ; 1 Corinthians 1:18 ; 2 Corinthians 2:15 ; Ephesians 2:5 ; Ephesians 2:8 ; 2 Timothy 1:9 and is safe.
(2) the believer is being saved from the habit and dominion of sin Romans 6:14 ; Philippians 1:19 ; Philippians 2:12 ; Philippians 2:13 ; 2 Thessalonians 2:13 ; Romans 8:2 ; Galatians 2:19 ; Galatians 2:20 ; 2 Corinthians 3:18 .
(3) The believer is to be saved in the sense of entire conformity to Christ. Romans 13:11 ; Hebrews 10:36 ; 1 Peter 1:5 ; 1 John 3:2 . Salvation is by grace through faith, is a free gift, and wholly without works; Romans 3:27 ; Romans 3:28 ; Romans 4:1-8 ; Romans 6:23 ; Ephesians 2:8 . The divine order is: first salvation, then works; Ephesians 2:9 ; Ephesians 2:10 ; Titus 3:5-8 .

Context Summary

Romans 11:13-24 - Others Grafted In By Faith
Paul never abandoned the hope that ultimately Israel would come back to God in Christ. He believed that God's promises pointed in that direction, and that, though centuries might pass, those sure guarantees would be abundantly fulfilled. Notice his expressions: how much more their fullness, Romans 11:12; what shall the receiving of them be, but from the dead? Romans 11:15; God is able to graft them in again, Romans 11:23; all Israel shall be saved, Romans 11:26; that He might have mercy upon all, Romans 11:32. He realized, however, that Israel must temporarily make way for the ingathering of the Church, in which there is neither Jew nor Greek; and that when the Church has been formed and gathered to its Lord, then the time for the ingathering of the Jewish people will have arrived.
Let us see to it that we Gentiles understand our position as being permitted to partake of the root and fatness of the olive tree, Romans 11:17. Christ was the root of that tree, and it is from His rich nature that all the freshness and fatness, all the quickening and energy, all the love and grace of the Hebrew Scriptures and heritage of promises were gained. Whatever Israel had, we may have. Let us go up and possess the land! [source]

Chapter Summary: Romans 11

1  God has not cast off all Israel
7  Some were elected, though the rest were hardened
16  There is hope of their conversion
18  The Gentiles may not exult over them;
26  for there is a promise of their salvation
33  God's judgments are unsearchable

Greek Commentary for Romans 11:14

If by any means [ei pōs)]
This use of ei with purpose or aim is a kind of indirect discourse. [source]
I may provoke [parazēlōsō)]
Either future active indicative or first aorist active subjunctive, see same uncertainty in Philemon 3:10 katantēsō but in Philemon 3:11 katalabō after ei is subjunctive. The future indicative is clear in Romans 1:10 and the optative in Acts 27:12. Doubtful whether future indicative or aorist subjunctive also in sōsō (save). [source]
Some of them []
A modest expression which recalls Paul's limited success among his own countrymen. [source]

Reverse Greek Commentary Search for Romans 11:14

Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 10:19 I will provoke you to jealousy [ἐγὼ παραζηλώσω ὑμᾶς]
From Deuteronomy 32:21. See Romans 11:11, Romans 11:14; 1 Corinthians 10:22. Used only by Paul. The Septuagint has them instead of you. [source]
Philippians 3:11 If by any means [εἴ πως]
For the form of expression compare Romans 1:10; Romans 11:14. Not an expression of doubt, but of humility. [source]
Philippians 3:11 If by any means I may attain [ει πως καταντησω]
Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For ει πως — ei pōs see note on Romans 1:10; and note on Romans 11:14 where παραζηλωσω — parazēlōsō can be either future indicative or aorist subjunctive like καταντησω — katantēsō here (see subjunctive καταλαβω — katalabō in Phlippians 3:12), late compound verb κατανταω — katantaō Late word, not in lxx, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double εχ — ex Paul is not denying a general resurrection by this language, but emphasizing that of believers. [source]

What do the individual words in Romans 11:14 mean?

if at all I shall provoke to jealousy of me the flesh and shall save some of them
εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν

πως  at  all 
Parse: Adverb
Root: πῶς  
Sense: how, in what way.
παραζηλώσω  I  shall  provoke  to  jealousy 
Parse: Verb, Future Indicative Active, 1st Person Singular
Root: παραζηλόω  
Sense: to provoke to.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
σάρκα  flesh 
Parse: Noun, Accusative Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
σώσω  shall  save 
Parse: Verb, Future Indicative Active, 1st Person Singular
Root: ἐκσῴζω 
Sense: to save, keep safe and sound, to rescue from danger or destruction.
τινὰς  some 
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Plural
Root: τὶς  
Sense: a certain, a certain one.