Romans 11

11. GOD has still not rejected Israel. (1) A remnant is saved now as in the time of Elijah, (8) the hardening of the rest has for its object the salvation of the Gentiles and ultimately of Israel itself. (15) The privilege of the Gentiles is the same as the privilege of Israel; (17) in their case also it may be forfeited, (25) and even for Israel it points beyond the time of hardening to their ultimate salvation. (29) For the gifts of GOD are irreversible; His purpose is comprehensive mercy; His wisdom, knowledge and judgments are deeper than man can fathom, because they underlie the very origin, process and end of all creation.

Romans 11:1

1. λέγωοὖνκ.τ.λ. picks up the thought of Rom 9:6. The reference to Psalms 114:1-4, 1 Samuel 12:22, enforces a negative answer.

μὴἀπώσατοκ.τ.λ. The form of the question involves a negative answer.

καὶγὰρἐγὼκ.τ.λ. explains the vehemence of μὴγένοιτο; in such a rejection he himself would be involved and his whole position, that the Gospel is the climax and fulfilment of the earlier dispensation in its true spirituality, undermined.

Ἰσραηλείτηςκ.τ.λ. Cf. 2 Corinthians 11:22; Philippians 3:5.

Romans 11:2

2. προέγνω. Cf. Romans 8:29 n.

ἤοὐκοἴδατεκ.τ.λ. The point is that in a notorious case of a great apostasy there was no rejection by GOD, but a preservation of a remnant. So it is now.

ἐνἨλείᾳ “in the section which deals with Elijah,” S. H. q.v.

ἐντυγχάνει—κατὰ. Cf. Acts 25:24 περί, 1 Mace. Romans 11:25 κατὰ; lit. approaches, and petitions, GOD against.…

Romans 11:3

3, 4. 1 Kings 19:10; 1 Kings 19:18.

Romans 11:4

4. ὁχρηματισμός subst.: here only in N. T.; cf. v[208] Matthew 2:12; Acts 10:22; Hebrews 12:25; LXX[209] 2Ma 2:4, app. in the sense of an oracle = χρησμός: but here, in direct reference to ἐντυγχάνειν, = reply; cf. Deissmann B. S. p. 118, “ἕντευξις is a technical term for a petition to a king, χρηματίζειν the t.t. for the reply”; cf. Milligan, Grk Pap. 5, 5, 21; Polyb. 28. 14, 10 = answers to ἐντεύξεις of ambassadors (Schw. Lex.).

[208] vb verb

[209] LXX. the Septuagint Version of the Old Testament

τῇΒάαλ, on the fem. (LXX[210] τῷ) cf. S. H.: “the feminine article with the masc. name was due to the desire to avoid the utterance of the forbidden name Baal (Hosea 2:16-17) and the substitution in reading of αἰσχύνη, just as the name Jehovah was written with the pointing of Adonai; usage most common in Jeremiah, occurs also in 1 and 2 Kings, Chronicles, and other Prophets; not in Pentateuch” (summarised).

[210] LXX. the Septuagint Version of the Old Testament

Romans 11:5

5. λίμμα only here in N. T.; cf. Romans 9:27 (ὑπολ. or καταλ. seems to be the usual word in LXX[211]).

[211] LXX. the Septuagint Version of the Old Testament

κατ’ ἐκλογὴνχάριτος on a principle of selection made by GOD’s free grace, cf. Romans 9:11. The genitive marks the ground of selection and forestalls at once any sense of superiority or merit. It is GOD’s free generosity, not their own deserts, which preserves the remnant; cf. Ephesians 2:9. The statement seems to rest on the words κατέλιπονἐμαυτῷ.

Romans 11:6

6. εἰδὲχάριτι, SC. γέγονενἡἐκλογή.

οὐκέτιἐξἔργων. The ‘remnant’ are not saved in consequence of their works.

ἐπεὶ, otherwise, cf. 22; 1 Corinthians 15:9; v. Field ad h.l. ἡχάρις the grace we are speaking of; οὐ. γ. χ., loses its character of grace, cf. Romans 4:4.

Romans 11:7

7. τίοὖν; sums up the argument: Israel missed its aim; but not all Israel; the select remnant gained it; the rest were blinded; cf. Romans 9:31.

ἐπωρώθησαν were ‘dulled’ or ‘blinded’; they failed to perceive the true way of attaining their aim; exactly |[212] Romans 10:3 ἀγνοοῦντες, not |[213] σκληρύνει, Romans 9:18. Robinson, Eph. 264 f., points out that πώρωσις, πωροῦν are used in N. T. not of the hardness of the will or obstinacy (σκληροκαρδία) but of the dullness of the understanding, dullness of sight or feeling being applied to the heart as the seat of intelligence; cf. Mark 8:17; John 12:40; 2 Corinthians 3:14; Ephesians 4:18; where the context is decisive, as here, Romans 11:8; Romans 11:10. The whole discussion should be read.

[212] | parallel to

[213] | parallel to

Romans 11:8

8. καθάπεργέγρ. Isaiah 29:10, Deuteronomy 29:4, a free conflation.

πνεῦμακατανύξεως, καταν. Isa. l.c[214] Psalms 9:3 only. ‘Torpor’ seems to be the meaning of the noun, but is not easily paralleled by the uses of the verb (Isaiah 6:5, Daniel 10:15 are nearest): perhaps produced by the influence of κατανυστάζω, cf. S. H. n., Field. In any case the idea is of the dulling of the spiritual sense as in ἐπωρώθησαν.

[214] l.c. locus citatus

ὀφθ. κ.τ.λ. Cf. Mark 4:12 qu. Isaiah 6:9 f.

Romans 11:9

9. Psalms 69:22 f., Psalms 35:8 (θήρα). A terrible quotation: it implies that the Jews are to be reckoned among those enemies of GOD and persecutors of His suffering people on whom the Psalmist imprecates these curses, the sustenance of their lives is to become a snare and trap and retribution for them, their eyes are to be darkened and their strength broken. The justification of this use of the passage is that to the Psalmist also the persecutors were his own people. The punishment is inevitably found in the very privileges and faculties which they had misused. So the situation described is typical of the present situation = now, as then, the wrath of GOD works side by side with His grace.

θήρα = a net; cf. Psalms 35:8 only. ἀνταπόδομα, cf. Luke 14:12 (only in N.T.).

Romans 11:11

11. λέγωοὖν. The moral of the situation is drawn; it does not end in the ruin of the Jews; it has for its first result the offer of salvation to Gentiles, and that gives a hope of a still wider purpose; cf. Romans 11:25 f. Their ruin may be disciplinary.

ἔπταισανκ.τ.λ. The context sharpens the meanings of the words: ἔπταισαν and πέσωσι thus contrasted = stumbled to their final ruin, though the two words are much more nearly synonymous in common use; ἔπταισαν is also defined by the use of παράπτωμα, a slip aside, a trespass, as it is suggested by σκάνδαλον (9) (S. H.). ἴνα ranges in its use from definite purpose to simple result (cf. Moulton, p. 206), so paraphrase: Is the ruin of Israel the only and final result of their fall? Not at all; the immediate result is the offer of salvation to the Gentiles; this should rouse Israel to competition, and we can see that if Israel’s defeat has enriched the world, their restoration and completion may still enormously increase that gain. That is the end we may anticipate; cf. 15.

παράπτωμα, a slip from the straight. Pauline except Mark 11:25 f. (|[215] Matthew 6:14 f.). The dative = the occasion.

[215] | parallel to

ἡσωτηρίατ. ἔ. = the salvation which we preach has come to the Gentiles.

παραζηλῶσαι echoes Romans 10:19.

Romans 11:12

12. ἥττημα = defeat: they have been defeated in their efforts after righteousness (so 1 Corinthians 6:7 of defeat in a case at law); cf. Field ad loc[216] He points out that there is a lack of correspondence between ἥττημα and πλήρωμα as there is between παράπτωμα and πλοῦτος. There is no justification for translating ἥττημα by ‘loss.’

[216] ad loc. ad locum

πόσῳμᾶλλον. Sc. πλοῦτοςἔσται.

πλήρωμα. cf. Robinson, Eph. p. 255 f.: he shows that substantives in -μα represent the result of the action of the verb, and may be either active or passive. Here = the completing of Israel, i.e. the adding the rest to the remnant; cf. Romans 11:15; Romans 11:26.

Romans 11:13

13. ὑμῖνδὲ—τοῖςἔθνεσιν. A dramatic turn: not, of course, implying that those to whom he was writing were all Gentiles; cf. Romans 2:1; Romans 2:17.

ἐφ’ ὅσονμὲνοὖνκ.τ.λ. The particles must be separated. οὖν = well then, introducing what he has to say to Gentiles. μὲν finds its antithesis in δὲ, Romans 11:17. His stress upon the mission to the Gentiles does not prevent him seeing their real position. There is still the note of apologia: from Romans 9:1 he has been defending his position as apostle of the Gentiles; and here he completes the defence. Hence the emphatic ἐγώ.

ἐφ’ ὅσον, so far as I am …; the description does not exhaust the meaning of his office; it has a bearing upon Jews as well.

ἐθνῶνἀπόστολος. This seems to be the only instance in N.T. of the gen. after ἀπ. describing the persons to whom the apostle is sent.

τὴνδιακονίαν. Of the apostolic office; cf. 2 Corinthians 4:1; 2 Corinthians 5:18; 1 Timothy 1:12.

δοξάζω. Cf. John 8:54; Hebrews 5:5; Revelation 18:7 = magnify. The Apostle may magnify his office, for the purpose which he states; but this must not lead his converts to exult over the excluded (κατακαυχῶ, Romans 11:17).

Romans 11:14

14. παραζηλώσω. Another echo of Rom 10:19.

Romans 11:15

15. ἀποβολὴ, Acts 27:22 only. Romans 11:15-16 are parenthetic, justifying the statement of purpose in 14 and repeating the idea of 12.

καταλλαγὴκόσμου. Cf. Romans 5:10-11; Ephesians 2:12-16, and 2 Corinthians 5:18-19. καταλλ. verb and subst. only in Romans , 1 and 2 Cor. (ἀποκ., Eph., Col.).

ἡπρόσλημψις. The reception of them (see Hart, Ecclus. p. 302; cf. 1 Samuel 12:22).

ζωὴἐκνεκρῶν = life after death: the sharpest contrast that human experience affords. In what reference? It must include not merely the recovered Israel but the reconciled world. It seems therefore to point to the final consummation at the second coming, cf. Romans 8:18 f., and esp. Acts 3:19 ff., where the repentance of Israel is the necessary preliminary of that coming; cf. 1 Corinthians 15:28. So S. H., who point out the same reference in Romans 1:26. It explains then the πόσῳμᾶλλον of Romans 11:12.

Romans 11:16

16. εἰδὲἡἀπαρχὴ, κ.τ.λ. The metaphor is from Numbers 15:20-21. ἁγία in both clauses is used in its technical sense of consecrated to GOD’s use, without immediate reference to the character of the thing or person consecrated: but the consecration shows the true destiny of the thing consecrated. The verse gives the ground for the hope of a πρόσλημψις of Israel. The consecration of the firstfruits, of the root, involves the consecration of the whole organism. It is not annulled by the lapse of some members. New members are brought in by the mercy of GOD; but this does not exclude the possibility of the recall of those who fell away; such is the resourcefulness of the mercies of GOD.

Thus ἀπαρχὴ and ῥίζα = the patriarchs (cf. S. H. and Giff.); the φύραμα and the κλαδοὶ = the generality of Israel; those that remain faithful are the true Israel, the remnant on which faithful Gentiles are grafted. So the true life of Israel persists in the Church in Christ. For this use of ἀπαρχή, cf. 1 Corinthians 16:15, 2 Thessalonians 2:13 (v.l.), James 1:18, Revelation 14:4. The thought is present in Romans 8:19.

Romans 11:17

17. εἰδέτινεςκ.τ.λ. δέ introduces the antithesis to μὲν of 13; μὴκατακαυχῶτῶνκλάδων )[217] τὴνδιακονίανμουδοξάξω. The point of the simile is that the Gentiles owe their present inclusion in the stock of Israel, the chosen people, solely to that mercy of GOD which first made a chosen people: the condition of permanence for them is the same as it has been for Israel, namely, faith; they have no reason then to boast over the discarded members of that stock, but rather to fear for themselves, lest they too should fail in the condition, and further to hope for those members, that the same creative act of GOD, which has brought them, the Gentiles, into union with this source of life, may also restore those who have cut themselves off from it. The argument is closely |[218] 1 Corinthians 10:1-13.

[217] )( opposed to

[218] | parallel to

The true Israel is the root or stock with the branches, individual members, whether new or old. The underlying thought is the unity of the life in and from Christ, constituting the unity of the new Church. We have the elements here of the thought of the ‘one man in Christ’ which is developed in Eph.; of. Hort, R. and E., p. 179; cf. John 15:1 ff.; Jeremiah 11:16.

τινεςτῶνκλάδων. Not all Israel were apostate; the remnant remained as a stock with some branches.

σὺ … ἐγένου. The singular emphasises the obligation of the individual.

ἀγριέλαιος. See Ramsay, Pauline Studies, p. 223 f. He refers to Prof. Fischer ‘Der Oelbaum’ to show that two processes of grafting were used in the cultivation of the olive: (1) the ordinary process of grafting a noble olive shoot on a stock of the same kind, all original branches of the stock being cut away, and the grafted shoot forming the tree. This was done when the stock was still young. (2) An exceptional process was employed to invigorate an old olive tree which was failing: the failing branches only were cut away, and a shoot of wild olive was grafted. The effect was both to invigorate the old tree and its remaining branches and to ennoble the new graft.

According to Prof. Fischer this process is in practice in Palestine at the present day. If we may suppose it to have been in use in S. Paul’s time, it affords an admirable illustration for his subject. The fact seems to have been discovered first by Prof. Fischer and commentators from Origen downwards appear to have no knowledge of it.

ἐναὐτοῖς. Among the branches which remained.

συνκοινωνὸς. Partner with the remaining branches in the root which supplies the richness of the olive. The root here too is the ‘remnant’ as in Christ; cf. 18.

Romans 11:18

18. μὴκατακαυχῶ. ‘Do not triumph over’ (as you are in danger of doing (cf. Moulton, p. 125)).

Romans 11:19

19. οὖν. The Gentile is represented as justifying his triumph by the fact that his inclusion was the purpose of their rejection.

Romans 11:20

20. τῇἀπιστίᾳ—τῇπίστει, dative marking the cause or occasion. Cf. Romans 11:30, Romans 4:20; 2 Corinthians 2:13; Blass, § 38. 2 (1898). For ἀπ. π., cf. Mark 9:24.

μὴὑ. φ. Give up these high thoughts of yourself; school yourself to the humility of fear; cf. 1 Timothy 6:17.

Romans 11:22

22. ἴδεοὖν. This being so observe how in GOD there is both goodness and severity, meeting in each case the position taken by man.

ἴδε only here w. accus. N. the absence of articles.

ἐπιμένῃς. With dat., Romans 6:1; Philippians 1:24; Colossians 1:23; 1 Timothy 4:16 only. He says τῇχρ. not τῇπίστει to emphasise this absence of all merit and the need of dependence on GOD’s grace exclusively; the thought of πίστει is included in ἐπιμένῃς.

ἐπεὶ, otherwise; cf. Romans 11:6.

Romans 11:23

23. As the Gentiles came to share in the hope of Israel, so fallen Israel may share the hope of the redeemed Gentile. He now explicitly declares his hope for Israel, hinted in Romans 11:12.

δυνατὸςγάρκ.τ.λ. The same power which grafted the Gentile branches can graft again the broken branches of Israel, and indeed (24) the exercise of power is less, as they naturally belong to the stock.

Romans 11:24

24. ἐκτῆςκατὰφ. ἀγρ. From the wild olive to which you naturally belonged. So παρὰφύσιν contrary to your natural origin, οἱκατὰφύσιν those who naturally belong to it.

Romans 11:25

25. οὐθέλωὑ. ἀγνοεῖν. Cf. Romans 1:13; 1 Corinthians 10:1; 1 Corinthians 12:1 alibi, always with ἀδελφοί; a solemn emphasis of a fundamental truth.

τὸμυστήριοντοῦτο. This secret of GOD’s providential government; cf. Romans 16:25; 1 Corinthians 15:51. The word in S. Paul always has the sense of a secret of GOD’s purpose now revealed. In its fullest sense, it is the purpose of redemption in Christ, especially as including all mankind: so of the Incarnation (1 Timothy 3:16), of the crucifixion (1 Corinthians 2:1; 1 Corinthians 2:7), of the consummation (Ephesians 1:9), of the inclusion of the Gentiles (Ephesians 3:3-4; Colossians 1:26-27, infra Romans 16:25); here of the final reunion of Jew and Gentile in one Church (cf. Ephesians 2:11 f.). S. H.

ἐνἑαυτοῖςφρόνιμοι. φρ. has special reference to plans devised for effecting their salvation: they must take GOD’s plan, not find one in their own imaginings; cf. Romans 12:16 1 Corinthians 4:10. There is nothing quite parallel in the use of the verb; but cf. σοφός 1 Corinthians 1:19 f., and σοφίας Romans 11:33.

ὅτιπώρωσιςκ.τ.λ. The briefest possible summary of the whole argument.

ἄχριοὗκ.τ.λ. Cf. Luke 21:24.

τὸπλήρωμα. Cf. on Romans 11:12.

εἰσέλθῃ. Of entering into the kingdom; cf. Matthew 7:21; Matthew 7:13; Luke 13:24, S. H.; so also σωθήσεται.

Romans 11:26

26. καὶοὕτως, so and only so: πᾶςἸ = τὸπλήρωμααὐτῶν Romans 11:12. The idea is that Israel as a nation will have its part fully in the consummated kingdom of Christ (cf. 1 Corinthians 15) and in this final reconciliation S. Paul sees the fulfilment of the promises. What fate awaits those Israelites who fell away, he does not consider. Jewish eschatology seems to have provided for the inclusion of all Israel in the Messianic kingdom by means of a general resurrection. But this question of the ultimate salvation of individuals is as completely ignored at this point, as it has been throughout these chapters.

καθὼςγέγραπταικ.τ.λ., Isaiah 59:20. ἐκΣιὼν is substituted for ἕνεκενΣ. LXX[220] and ‘to S.’ Hebr.; the last clause is from Isaiah 28:9. The context in Isa. concerns the sins of Israel, and the verses quoted give the promise of redemption. This hope, which contemporary Judaism applied to a restoration of Israel by the establishment of the Messianic kingdom in Jerusalem, S. Paul sees fulfilled in the final return of the Christ and the establishment of His spiritual kingdom. For Sion thus spiritualised cf. Galatians 4:26; for the new covenant, 2 Corinthians 3:6 f. For the Jewish interpretation of these passages, cf. S. H. The context is quoted in c. 3.

[220] LXX. the Septuagint Version of the Old Testament

Romans 11:28

28. κατὰμὲν. The verse states in another form the fact laid down in 25 b. Hence the asyndeton. The Gospel preached by S. Paul, by its abolition of law and inclusion of Gentiles, involved, as a matter of fact, the throwing of the greater part of Israel into a state of hostility to GOD: that hostility was incurred for the sake of the Gentiles: but that does not involve a change in GOD’s original purpose in selecting Israel; His love still holds towards them for the sake of the fathers in whom that purpose found its first expression and a true response; cf. above Romans 11:1.

τὴνἐκλογὴν. The choice made long before—of Abraham and Israel; cf. Romans 11:5, Romans 9:11.

τοὺςπατέρας, Romans 9:5; Acts 3:25; Acts 13:17; Acts 13:32; infra, Romans 15:8; 1 Corinthians 10:1; Hebrews 1:1; Hebrews 8:9 (qu.). There seems no strong reason for limiting the reference to the Patriarchs. The plural seems to include the whole ancestry of Israel, here regarded as the object of GOD’s love shown in His earlier dispensation. It is for the sake of them, on whom He had lavished so much, that their wayward descendants are still not allowed to travel beyond the range of His love.

Romans 11:29

29. ἀμεταμέληταγὰρκ.τ.λ. ἀμεταμ., 2 Corinthians 7:10 only.

τὰχαρίσματα, only here of GOD’s gifts outside the Gospel dispensation; its use for the privileges of the Jew (Romans 9:4-6) is a remarkable instance of S. Paul’s sense of the unity of revelation: the use of the words marks the fact that the privileges of the Jew were the free gifts of GOD’s love, and, as such, could not be forfeited by rejection, though their operation might be suspended. The love which gave is still there. So

ἡκλῆσις. The call to service, and ultimately to the kingdom, still holds, if Israel will hear.

Romans 11:30

30. ὥσπεργὰρ. Another ground for the hope in 25 b found in a parallel between the actual experiences of Gentiles and Jews.

ὑμεῖς. Cf. Romans 11:13; the whole section is addressed to Gentiles.

ποτὲἠπειθήσατε. Cf. Ephesians 2:12; Ephesians 4:18: the Gentile state was due to the refusal to obey the voice of GOD speaking to them; Romans 1:19 f.

νῦνδὲ, now that you have heard and received the Gospel.

ἠλεήθητετῇτ. ἀπ. You came under the mercy of GOD owing to their disobedience = 28 a. As a matter of fact the opposition of the Jews led to the preaching of the Gospel to Gentiles; cf. Acts 12:9 f., Acts 13:46 alibi

Romans 11:31

31. νῦν, again under the Gospel, ἠπείθησαν refused to obey GOD’s voice speaking in the Gospel, τῷὑ. ἐ. owing to the mercy shown to the Gentiles: the wide range of the Gospel was in S. Paul’s experience the principal cause of offence to the Jews. This construction gives a clear and fitting sense: others take τῷὑ. ἐ. with ἐλεηθῶσιν; but this involves a very awkward order and does not give a quite clear sense.

ἵνακαὶαὐ. νῦνἐλ. In order that they in their turn under the Gospel may experience the mercies of God, in contrast, that is, with their present subjection to His wrath, not with their former covenant relation, as that also was a state of mercy.

Romans 11:32

32. συνέκλεισενγὰρκ.τ.λ. Cf. Romans 3:9; Romans 3:19; Romans 3:23; Galatians 3:22.

τοὺςπάντας. Jew and Gentile alike, regarded as classes: in both classes there were numerous exceptions, but neither class as such was exempt from the doom of disobedience; both need the mercy which is GOD’s ultimate purpose. The point here, as throughout, is to set aside any claim for special consideration on the ground of privilege. Privilege is a sign of GOD’s love but not a guarantee of man’s response; and in the failure of that response men fall under the judgment of GOD.

ἵνα—ἐλεήσῃ. “There is a Divine purpose in the sin of mankind, and in the disobedience of the Jew: the object of both alike is to give occasion for the exhibition of the Divine mercy,” S. H. Man’s disobedience is GOD’s opportunity.

Romans 11:33

33. ὢ, the only place where S. Paul uses the exclamation except with a vocative.

βάθος. Cf. Romans 8:39; 1 Corinthians 2:10; Ephesians 3:18: there is the suggestion of depth impenetrable to human thought.

πλούτου. If coordinate with σοφίας and γνώσεως, represents χάρις or ἀγαπή, and this might be justified by Romans 2:4, Romans 10:12, Romans 11:12; cf. Philippians 4:19; it is a favourite word in Eph.; cf. esp. Romans 1:7, Romans 2:7, Romans 3:8. The argument of the preceding chapters has developed the thought both of the love and of the wisdom of GOD. Yet here the dominant thought seems to be rather of the ways in which GOD conceives and brings about, if we may so speak, His ends; and consequently it is better to take πλούτου as governing the other genitives.

καὶσοφίαςκαὶγυώσεως. Combined also Colossians 2:3. σοφία is attributed to GOD by S. Paul with special reference to the wisdom with which the divine dispensations are ordered for the execution of His purpose, especially in the culminating dispensation of the Gospel, the means taken for the redemption of man from sin. |[222] δι’ αὐτοῦ, 36; cf. 1 Corinthians 1:19 f., Romans 2:7; Ephesians 3:10; Colossians 2:3. This is in accordance with the current use of the word, which applied specially to the philosophy of conduct, rather than to metaphysical speculation.

[222] | parallel to

καὶγνώσεως. Knowledge of what men and things really are, the necessary basis of σοφία as thus used. This is probably the only place where the subst. is used of GOD’s knowledge, cf. Acts 1:24; Acts 15:8, nor is the verb commonly so used; 1 Corinthians 3:20; 1 John 3:20 (1 Corinthians 8:3; Galatians 4:9; 2 Timothy 2:19, slightly different, cf. Romans 8:29 n.). The thought seems to be of that complete knowledge of the nature of man and the issues of action which the wisdom of His dispensation reveals; so |[223] εἰςαὐτόν, Romans 11:36.

[223] | parallel to

θεοῦ. The absence of the article emphasises the character of GOD as GOD.

ἀνεξεραύνητα. Cf. 1 Peter 1:10 ἐξηραύνησαν; the simple verb not uncommon in N. T. (Jo. Pa. Pet. Rev.); an Ionic word preserved in Trag. and revived in the κοινή; cf. Milligan Pap. 139: on the form ἐραυν- for ἐρευν- cf. Thackeray Gr. I. p. 78. This adj. in Proverbs 25:3 Symm. = that cannot be completely probed by searching; cf. ἀνεκδιήγητος 2 Corinthians 9:15; 2 Corinthians 9:5. Nägeli, p. 23.

τὰκρίματα. Cf. Romans 2:2; John 9:39. His judgments have been the subject of these chapters.

ἀνεξιχνίαστοι. Ephesians 3:8, LXX[224] (Job); not found elsewhere (ἐξιχνεύω, Trag.), Nägeli, p. 62.

[224] LXX. the Septuagint Version of the Old Testament

αἱὁδοὶ. Cf. Revelation 15:3 (qu.); Hebrews 3:10 (qu.); Acts 13:10; Acts 18:26; John 14:6. Here of the ways along which GOD moves in His government of creation.

Romans 11:34

34. Isaiah 40:13 f., qu. 1 Corinthians 2:16; cf. Wis 9:13; Wis 9:17.

Romans 11:35

35. Job 41:11 (Heb.).

Romans 11:36

36. ὅτι refers not to the preceding verse only but to the whole explanation Romans 11:33-35.

ἐξαὐτοῦκ.τ.λ. In close relation to the context, ascribing to GOD as GOD the whole origin, direction, and end of all these elements in the ordering of creation, and in particular of human life and destiny which have been under discussion. The thought gives strength and hope to faith. The nearest parallel in thought Isaiah 2 Corinthians 5:18, in language 1 Corinthians 11:12.

ἐξαὐτοῦ. From Him as creator and giver. |[225] πλούτος Romans 11:33.

[225] | parallel to

δι’ αὐτοῦ. Through Him as ruler and guide, cf. Romans 16:26; |[226] σοφία, Romans 11:33. The same rare use of διὰ as is found in 1 Thessalonians 5:14 (= under the guidance of Jesus), Hebrews 3:16 (διὰΜωυσέως); cf. Kuhring, Diss, de Praepos. (Bonn, 1906) who quotes from Papyri only. So Hebrews 2:10. In 1 Corinthians 8:6 the use is different; cf. John 1:3; διὰ being used of the Son as agent of creation = Hebrews 1:2. Blass (p. 132) qu. Aesch. Ag. 1486.

[226] | parallel to

εἰςαὐτὸν. 1 Corinthians 8:6. He is the end to which all this leads, |[227] γνώσις Romans 11:33; of. 2 Corinthians 5:18 θεὸςἦνἐνΧρ. κόσμονκαταλλάσσωνἑαυτῷ.

[227] | parallel to

αὐτῷἡδόξα. Cf. Romans 16:27; Ephesians 3:21; Galatians 1:5; Philippians 4:20; 1 Timothy 1:17; 2 Timothy 4:18. In all cases evolved by the thought of GOD’s mercies, either general or special, ἡδόξα, sc. ἐστίν; cf. 1 Peter 4:11 and Lft ad Galatians 1:5: = to Him belongs the glory seen in all His works.

ἀμήν. The word at the end of prayers and praises marks the assent of others to the utterance. In these passages it emphasises the statement by the express assent given to it by the Apostle. cf. Dalman, p. 227, Swete on Revelation 1:5 (ref. to Chase on Lord’s Prayer p. 168 f.).