Romans 11

1 The Apostle having spoken of the rejection of the Jews, and of the calling of the Gentiles, teacheth further that this rejection is not is not universal over all the Jews, which he proves by his own example, 2 as all by the unchangeableness of Gods Election: and by the example of the times of Elias. 5 Yet that those that are saved of them, are saved not by their works, but by grace, 7 which he proves out of the Scripture. 11 Afterwards he admonisheth the Gentiles that they must not lift up against the Jews; seeing their rejection was an occasion of the calling of the Gentiles: by whom the Gentiles shall be stirred up, to be likewise after their example, seeing they belonged to the Covenant, 17 and the Gentiles before they were called, were strangers from it: but were called of mere grace, 19 That therefore the Gentiles must look well to it, that they be not likewise rejected of their disobedience. 25 For the same end he reveals a mystery, that after the conversion of the Gentiles, the Jews shall also be converted, 26 which he comfirmeth out of Scripture. 28 And because God still loves them for the Fathers sake. 30 So that the same God who hath been gracious to the Gentiles, will also do the same to the Jews. 33 Finally he concludes with an admiration at the great wisdome of God in the ordering of salvation of men. 36 The beginning, progress and end whereof is ascribed to him alone.

1. Say then [That is, that which I have said before concerning the rejection of the Jews, I do not mean thereby that God hath cast off all Jews, as one might conclude from thence] hath God thrust away [Gr. Thrust off, namely, from that dignity into which there were put, so that they should not be partakers of the blessings promised] his people? [that is, the Jews, whom he had especially chosen for his people] Far be it, for I am also an Israelite [that is, a Jew, by descent, and nevertheless not cast off by God] of the seed of Abraham, [namely, according to the flesh: and also according to the grace of the covenant, which God made with Abraham and his seed, Genesis 17:1.] of the tribe of Benjamin. [namely, the son of Jacob by Rachel, one of the honorable tribes of Israel; out of which King Saul sprung, 1 Samuel 9:1. and Queen Hester Hest. 2.5.]

2. God hath not thrust away [See ver. 1.] his people, [Namely, that was truly his people, not according to the flesh only, but also according to the promise] which he foreknew [that is, acknowledged and elected for his own, Matthew 7:23. 1 Pet. 1.2,20.] Or knew ye not that is, I think that ye know well] what the Scripture saith of Elias? [or in Elias, i.e. in the History of Elias, which is set down, 1 Kings 17. and in the following Chapters] how he speaketh unto God [Gr. Comes towards, meets with; namely, with words] against Israel, [this may be joined either with the word speak, or with the word saying, namely, complaining of the apostasy of the Israelites] saying,

3. Lord they have killed thy Prophets, and overthrown [Gr. Undermined i.e. by undermining cast far away] thinner alters: [that is, which had been formerly erected for thine honor and services] and I alone am remaining, and they seek my soul. [that is, they lay wait for my life, Mat.2.20.]

4. But what saith the divine answer? [Or divine revelation. See Mat.2.v.12.22. Luke 2:26.] I have (yet) left remaining [that is, caused or made to remain, preserving them by grace, that they are not fallen into Idolatry] to my self, seven thousand [that is, some thousands, Hebr. Genesis 33:3. psal. 12.7.] men, [that is, (hominess) persons, amongst whom doubtless there were women also] who have not bowed the knee [namely, to yield religious or any other honour unto it, Exod. 20. v.5. Phil. 2,10.] before the (Image) Baal. [this word signifies one that hath power and command over others, as husband hath over the wife, and a master over his servant, and by this name was called an Idol of the Babylonians, Moabites and Samaritans, Num. 22.v41. 1 Kings 10:26. Jer. 11.v.13. Hos. 2.v.12.16.]

5. Even so therefore also at this present time [Namely, of the preaching of the Gospel] there is become a remnant, [that is, God hath let some Jews remain, which do not reject the Gospel but embrace it and are effectually called; which may be reckoned but for a remnant or remainder, in respect of the great multitude of them reject it, and remain unbelieving] according to the election of grace. [that is, the gracious election; Namely, who of mere grace were chosen to salvation from everlasting, and effectually called in time, Romans 8:30.]

6. And if it be by grace, [Namely, that those are elected to salvation and effectually called] it is no more [Or then certainly it is not] of works, [that is, of the merits or dignity of their works] otherwise [namely, if it were of works only, or of grace and works together] grace is no more grace. [namely, forasmuch as grace excludes all debt, merit or worthiness, and cannot consist therewith: for grace is in no wise grace, if it be not every way grace, Romans 4:4. And if it be of works, it is no more grace: [namely, but a deserved reward, i.e. then their election and calling was not done of grace] otherwise the work is no more work. [that is, no work of merit.]

7. What then? [Namely, shall we say, as Romans 6:1. and 7.7. and 8.31. This is an objection of some one, who thinks it should be absurd that the Jews should not obtain righteousness, whereas they laboured so earnestly after the same] That which [namely, this will we say] Israel [that is, Israelites, i.e. the greatest part of them, who were Israelites after the flesh only, Romans 9:31. 2 Cor. 11.22.] seeketh, [that is, that which he endevours to obtain by his works, namely, righteousness in the sight of God, and eternal life] that it hath not obtained: but the Elect have obtained it, i.e. all the Elect among the Israelites, in respect and because they were elected of grace] and the rest [namely, who are not elected and not effectually called] were hardened, v.7. See also 2 Cor. 3.15.]

8. (As it is written, God hath given them a spirit [That is, mind] of deep sleep: [or a groaning pricking spirit, as the Greek word also signifies. But the first agrees better with the Hebrew word, Isaiah 29:10.] eyes not to see, [that is, which are unfit to see] and ears not to hear) until this present day. [these words may be joined with the word hardened, v.7. See also 2. Cor.3.15.]

9. And David saith, [Namely, as a type of Christ, and prophesying of Christ] let their Table [that is, all their delight] be made for a snare, or of a trap, and for a stumbling-block, [that is, for their destruction: as also a trap wherewith wild beast are taken, and made stumbling-block, signify the same thing by a similitude] and for a recompense for them. [that is, for that which shall be recompensed unto them, which is eternal destruction.]

10. Let theist eyes be darkened, not to see: and make their back crooked [Hebr. Cause their loins to shake, i.e. that their consciences may tremble upon them, which is eternal destruction.]

11. I say therefore, [Or they therefore, I say, have they, etc.] have they stumbled that they might fall? [namely, unto unbelief, with rejecting of the Gospel without hope of conversion. Or fall down, perish as Revel. 18.2.] Far be it: but by their fall [that is, the rejection of the Gospel by the greatest part amongst them] salvation (is come) [that is, was an occasion that the Gospel was preached to the Gentiles, and that and that thereby they were called and brought to salvation] to the Gentiles; to stir them up [namely, the Jews, who embraced not the Gospel] to jealous. [that is, may be stirred up by the example of the believing Gentiles, imitating the same, to embrace the Gospel also, and to turn Unto Christ, and thereby to obtain salvation also: for jealous is also passion of the mind, whereby one seeing another enjoy that good which he doth not, is inflamed with zeal and lusting to pursue and obtain the same good likewise.]

12. And if their fall [That is, the Jews unbelief and rejecting of the Gospel. See v.11.] be the riches [that is, hath given occasion of a rich and abundant knowledge of Christ and the Gospel] of the world, [that is, of the Gentiles scattered throughout the whole world, as is expounded afterwards] and their diminishing [that is, that so few among them have embraced the Gospel, was an occasion that the same was so richly administered to the Gentiles] the riches of the Gentiles, how much more their fullness? That is, when the Jews in great numbers and multitudes shall embrace the Gospel. namely, shall the same be the riches of the Gentiles?]

13. For I speak to you Gentiles, [He speaketh now to the part of the Church of Rome, which was called out the Gentiles] forasmuch [or seeing that : and therefore my ministry and exhortation ought to avail with the Gentiles] as I am the Apostle of the Gentiles, [namely, principally: otherwise he was also appointed to publish the Gospel to the Jews likewise, as he also did, and here doth] I make my ministry [namely, of the Apostleship] glorious. [Gr. Glorify, i.e. adorn it, by administering the same with all diligence and faithfulness to convert many of the Gentiles to Christ: which is an honour and ornament to my ministry, Philippians 4:1. 1 Thes. 2.19.]

14. If by any means I might provoke my flesh [That is, my Kinsmen the Jews. See Genesis 29:14. Isaiah 58:7. Romans 9:3.] to jealousy, [see the annot. On v.11.] and might save [namely, by my ministry, bringing them to faith in Christ, by whom alone salvation is obtained. See 1 Cor. 3.5. and 1 Tim. 4.16.] some [namely, a few, seeing he knew that the time was not yet come, that they should be converted in great multitudes] of them. [namely, the Jews which are my flesh.]

15. For if their [That is, of the most part of them] rejection, [or casting away, repulsing: namely, for contemning and rejecting of the Gospel] be the reconciling [that is, was an occasion that the Gospel which is the ministration of reconciliation, 1. Cor.5.18. was published to the Gentiles, Acts 13. v.46, 47.] of the world, [that is, of the Gentiles , who inhabited by far the greatest part of the world, and are scattered throughout the whole world] what shall the receiving [namely, unto the church of Christ, when the Jews in great multitude shall be converted unto Christ] be, other then from the dead? [this is a common proverb, whereby is signified a very great change for better, as if one being dead should alive again; which is done by the preaching of the Gospel, whereby they that were dead, Ephesians 2:1. are made alive, John 6:68. Phil.2.16]

16. And if the first fruits [That is, Abraham and the Patriaks, from the Jews were descended. The Apostle here takes a similitude from the first loaves, which were offered up according to the Law, for the sanctifying of the rest of the fruits, Lev. 23.v14,17. Numbers 15:20.] be holy, [that is, belong to the covenant 1 Cor. 7.14.] the dough [that is, the posterity which are the descended from them, seeing God made covenant not only with them, but also their seed. Genesis 17:7.] is also (holy:) and if the root [that is, another similitude taken from the trees, to explain the same thing: and thereby also the Patriachs understood, from whom the Jews sprung] be holy, the branches [that is, the Jews which as branches sprung from this root] are also (holy.)

17. And if some of the branches [That is, some unbelieving Jews. From hence forward the Apostle admonishes the Gentiles that were called, that they must not boast themselves against the Jews that are cast off: but look to it that they may be warned by their example, to beware that they also do not fall into unbelief, least the same should come upon them likewise] are broken off, [namely, from the root and stock, i.e. are cast off from the covenant] and thou [namely, called Gentiles. The Apostle here speaks to the whole body of the called Gentiles, not to this or that person in particular] being a wild olive tree, [that is, a sprout or graffe, taken from a wild olive tree, i.e. from among the Gentiles, which were unbelieving people] art engrafted [that is, incorporated into the church of God] in (place) of the same, [that is, in place of the branches which are broken off, which are the unbelieving Jews Gr. In the same] and art become co-partaker of the root, [that is, of the sap which comes forth out of the root, and spreads it self in the branches: which is here also called fatness, whereby are understood the advantages and promises made by God to the Jews] and fatness of the olive-tree. [that is, of the church of the Israelites.]

18. Boast not against the branches, [that is, the Jews, who because of their unbelief are now broken off, namely, as if by nature ye were more worthy of this grace] and if thou boast against them, thou bears not the root, but the root thee. [namely, this shall be answered thee, that thou hast no cause to boast against them, forasmuch as thou are agraff, which bears not the root, but art born by the same.]

19. thou wilt say therefore, [That is, this then wilt think and say, why thou mightiest boast against them] the branches were broken off, that I might be graffed in.

20. It is well: [That is, it is so: this the Apostle answers] they are broken off by unbelief, [that is, but this thou must know and think withal , that they are broken off through their infidelity, whereunto thou unto also art inclined by nature, and mighest likewise fall, if thou should imitate their example] and thou stands by faith; [that is, art engrafted, and hast hitherto continued standing] be not high conceited [namely, either of any worthiness of your own, for which ye should be ingraffed, or of your abilities of yourselves, to continue standing] but fear, [namely, lest ye also fall into unbelief, and thereby be also cut off. This fear is an holy carefulness to pre serve in faith, which can well stand with assurance of salvation, Philippians 2:12.]

21. For if God spared no: [Namely, but cast them out of the Church and Covenant] the natural branches, [Gr. Which are according to nature, i.e. the Jews, which are in a natural way a descended from the holy Fathers, with whom and their seed, God made his Covenant, Genesis 17:7. and who were born in the Jewish Church] (take heed) lest perhaps he spared not thee neither. [namely, who being taken out of a wild olive tree art graffed in as a strange branch, that he do not cast of thee also for the same cause]

22. Behold therefore [That is, take notice therefore in this matter of both these properties of God, which show themselves therein] the graciousness [or good-naturedness, i.e. grace, mercy] and the severity [Gr. Cutting off, excision, as they that are severe out their words off short, i.e. strict justice] of God: severity indeed upon them that fell, [that is, upon the Jews, who fell into unbelief, and therefore were justly cast off by God. Namely, to be admonished and warned by their example to take to take heed to yourselves that you do not also fall into unbelief, and so with them be justly cast off] but graciousness towards thee [namely, who art graciously called out of the Gentiles, without any worthiness or merit: to be admonished thereby, that that ye ought not to boast against the Jews,] if thou continue in the graciousness [that is, in the state of grace and kindness of God thou art set. See the like phrase ver. 31.] otherwise thou [the Apostle speaks here also of the whole body, of the Gentiles that were called, as ver. 17.] also shalt be cut off. [namely, as unprofitable branches, John 15. v.2.6. that is, be cast off

23. But they also, [Namely, the Jews or the Jewish nation] if they abide not in unbelief shall be graffed in: [that is, be brought again unto the Church of God] for God is able to graff the same again. [that is to change their hard hear, to endure them with faith, and thereby as it were to graff them in again.]

24. For if thou [Namely, who art a called Gentile] art cut off [namely, not to be cast away, but to ingraffed] out of the olive-tree, which was wild by nature, [that is, out of the Gentiles who by nature were strangers from the Testament of promises, Eph.2.12] and contrary to the nature [namely, of thy descent, forasmuch as thou was wild olive-tree, and by the special grace of God art ingraffed into the right or genuine olive-tree] ingraffed into the good olive-tre: how much more shall these, who are natural (branches) [namely, Jews, which are descended from the Fathers, with whom God made his Covenant] be graffed into their own olive-tree? [namely, from whence they were cut off.]

25. For I will not brethren that this mystery [That is, this thing, which hitherto hath been little known] be unknown unto you; (lest you be wise with yourselves) [that is, conceited or high minded in your own eyes, Proverbs 3:7. Romans 12:16.] that hardness [that is, disobedience as ver. 30.32. see ver.7.] in part [that is, not of all Jews but of some, though very many. For there was still always some remnant saved, and hereafter they shall in great multitude be converted] is come upon Israel, [that is, the people of Israel: the Jews] until the fullness of the Gentiles [that is, the full number: or the multitude of the Gentiles, and as it were the body of them. See the like ver. 12.] shall be come in. [namely, by confession of the Christian faith, into the Church of God.]

26. And so [That is, then: namely, when the fullness of the Gentiles shall be gone in] All Israel [that is, not some few, but a very great multitude, and as it were the whole Jewish nation] shall be saved: [namely, being powerfully called by the preaching of the Gospel, and justified by faith] as it is written, deliverer [Gr. He that plucks out, namely, one out of any trouble. Hebr. Goel. Whereby the Messiah is understood, who was the next kinsman of the Jews shall pluck and deliver them out of destruction] shall come out of Sion, and shall turn away ungodliness [namely, turning them from them by the spirit of regeneration, and forgiving them unto them] from Jacob. [that is, which is posterity of Jacob.]

27. And this is a Covenant unto them [Namely, to the Jews, who for the cause, seeing this Covenant is firm and unchangeable, shall yet be converted to the faith, that thereby their sins may be forgiven and taken away] from me, when I shall take away their sins.

28. They are indeed [This is an answer to an objection, that it was not very probable, that the Jews should be received again; forasmuch as by their rejection of the Gospel they were hated of God. The Apostle acknowledgeth that indeed there were therefore hated, but that nevertheless for another reason they were also beloved, namely, because they were descended from the Fathers, whom God hath chosen for his people] enemies [that is, hated of God] concerning the Gospel. [that is, because at the present they reject and oppose the Gospel] for your sake: that is, because they hate and persecute you because of the confession of the Gospel. Or that you Gentiles might be called and ingraffed in their place] but concerning the election [that is, seeing God hath chosen this nation out of all other for his people, and hath still his elect amongst them] they are beloved [namely, of God, i.e. acceptable of God] for the Fathers sake. [that is, because of the Covenant that God made with Abraham and his posterity, and the other Patriachs , from whom the Jews are descended, Genesis 17:7.]

29. For the Fre-gifts and the calling of God are not to be repented of. [That is, such that God doth not repent of the same i.e. is unchangeable: for with men change of purpose precedes from thence, that it repenteth them to have taken such purpose, 1 Sam.15.29. 2 Cor. 7.10.]

30. For like as ye [That is, who are called of the Gentiles] also, formerly [namely, before Christ came, and was preached unto you] were disobedient unto God, [namely, not believing his word, nor keeping his commandments] but now have obtained mercy [that is, are called to faith, of Gods mercy, by the preaching of the Gospel] by the disobedience of these: that is, by occasion that the Jews were disobedient to the Gospel, God hath let the Gospel come unto you ver.11. Disobedience is more than unbelief, for it signifies a stiff-neckedness that they will not believe.]

31. even so these also were now disobedient [Namely, since Christ came and is preached unto you] that they also by your mercy [namely, which is showed to you i.e. by the powerful calling and faith which God of mere mercy and grace hath given to you Gentiles] might obtain mercy. [namely, observing the mercy which is showed to the Gentiles, by the same grace might be stirred up to follow their example, and so to made partakers of the same mercy of God also.]

32. For God hath concluded [Or, as it were bound together] them all [namely, as well Jews as Gentiles] under disobedience, that he might be merciful to them all. [that is, that as well Jews as Gentiles should be saved by Gods mercy and grace, and not by their own merits. So that the word all is not understood for every men in particular, for that is not done; but of that all are saved of the Jews or Gentiles: namely none of them is saved, but by mercy. See John 12:32. Gal3.22.]

33. O depth [That is, exceeding great mystery os spiritual wisdom] of the riches both of wisdom and knowledge of God! [not which God worketh in us, but which is in God himself, by which he wisely disposeth and ordereth all things] how unsearchable are his judgement? [that is, the ways and courses which he takes in disposing and ordering of men’s election and reprobation] and his ways [that is, his reasons why he doth thus or thus] not to be found out.

34. For who hath known the mind of the Lord? [Or, manning, thoughts, purpose counsel] or who was his counselor? [namely, who should have given him counsel, and on whom he should bring about salvation for his greatest honor. Namely, no man but himself according to his infinite wisdom.]

35. Or who hath first given him, [Or, given before i.e. first had or done any good for Gods honor, whereby God should be obliged unto him] and it shall be recompensed unto him again? [namely, according to desert: to wit if thereby any man any recompense that therefore salvation is given by him not merit but of grace. Psalms 16:2,]

36. For of him, [Namely, as the first cause, which orders and disposeth all things according to his wise counsel] and by him [namely, as who worketh all things that are necessary to mans salvation, and powerfully that which is ordained, according to his wise counsel] and to him, [namely, as to the outmost end, to whose glory all things must tend to end be brought, Proverbs 16:4.] are all things; [namely, not only which concerns creation, preservation, and governing of all creatures, but especially which concern the salvation of men, which here is principally treated of] to him (be) glory for ever. Amen. [of this word see Matth.6.ver.13.]