Romans 11

Romans 11:1

Here it will be objected again, that by this it seems to be concluded, that then God hath utterly cast off the Jews, his ancient people, having cast them off from the preaching of the gospel. To this I answer, that the objection is utterly causeless and groundless; for that the Jews are not utterly cast off, I myself am a visible example, who had not only the gospel revealed to me from heaven by Christ, but am employed as an apostle to preach to others, who yet am an Israelite, as lineally descended from Abraham, by Benjamin, as any can be supposed to be.

2, 3. God hath according to his threats, Deut. xxix. 28, cast off the rebellious Israelites; but those whom he did foresee to be such whom he might, according to the rules which in the gospel he hath prescribed, approve and love, his honest, faithful servants, that have any kind of probity in them, those sheep that hear his voice, he hath not now cast off, or passed any decree against them: of which kind, though they seem but few, yet are there not so few. In like manner as in the story of Elias, 1 Kings xix. 10, when he comes to God, and complains of the wickedness of that people, their murdering God’s prophets, and throwing down his altars, (then built by pious men of the ten tribes to serve God with, when they were not permitted to go to Jerusalem, in which case the prohibition of building private altars is by the learned Jews said to have ceased,) and doing it in so universal a style as if he were the one only pious man left in the land, and that that was the reason that they now plotted and attempted to kill him also.

Romans 11:2

[a] maketh intercession] Ἐντυγχάνειν κατά τινος, is to commence an accusation against any man, 1 Macc. viii. 32. x. 61. 63. and xi. 31.

Romans 11:4

To this complaint he receives answer by the voice from heaven, 1 Kings xix. 12, in these words: I have reserved, or left for myself out of that deluge of sin, wherein the ten tribes are involved, or, (as the Hebrew may be rendered,) I will reserve a remnant of seven thousand men, which have not, or shall not bow the knee to Baal, (as there were some that observed that law, and so were exempt from the de-

Romans 11:5

So at this season some, though a few in proportion, have been preserved, such as, according to the rules of the gospel, God hath determined to receive, humble, obedient servants of his, which have readily received the faith of Christ, (answerable to those, ver. 4, that bowed not the knee to Baal,) and from their former sins did now, on Christ’s call, turn to him, and so were capable of that justification brought in by Christ: which, consisting in pardon of sins to all penitent believers, and not in rewarding of works, belongs to those which thus return to him: (see note on 1 Peter ii. 6.)

Romans 11:6

And if this means of reserving of them and of their escaping out of that deluge were by the mercies of God in Christ, and their embracing the gospel the only condition required on their part to make them capable of it, then sure is it not by adhering to the Mosaical performances, nor by special merit of their own, imputable to themselves, for then the gospel were not the gospel. But if it be of works—

7, 8. The short then is, that the generality of that people have not attained that justification that God will crown, but the election, the remnant (see note [b] Luke xiii. and note [c] 1 Pet. ii.) that being called by Christ did not neglect to make use of it, these have attained it; but all the rest, that made not use of that grace, (resisted Christ when he was preached to them,) these have grown obstinately blind: and in them is performed what Isaiah, ch. xxix. 10, spoke of those who had first hardened their hearts against God, God gave them up to absolute obduration and blindness and deafness, and so they continue unto this day.

9, 10. And so what David said prophetically of some in his time, Psalm lxix. 22, (by way of retribution to their sins,) that the things that were for their good, their very necessary food and refreshment, should turn to their mischief; so doth the preaching of the gospel now to their obduration. As he said that they should be blinded, and go stooping, not able to look up to heaven; the like is now fallen on the Jews; the preaching of the gospel hath been their

² hath been, γέγονε. ³ The King’s MS. omits these words to the end of the verse, and so doth the ancient Latin translation, and Origen, Chrysostom and Ambrose. ⁴ of senselessness, eyes not to see, ὀφθαλμοὺς τοῦ μὴ βλέπων. ⁵ gin and trap, θῆραν καὶ σκάνδαλον. ⁶ bow thou down, σέγκαμψον.

Romans 11:8

[b] slumber] The Hebrew רדס signifies to nod, as that is an effect either of sleepiness or of old age, or again of stupor, lethargy, senselessness, and is accordingly rendered κατάνυξις, deep sleep, Isaiah xxix. 10, (from whence this place is cited; so Psalm lx. 3, οἶνος κατανύξεως, is the stupifying wine used to be given to them that were to be put to death. And so in Marcus Eremita, Νουθεσ. Ψυχωρ. p. 948. A. speaking of οἰνοποσίαι, “drinking of wine,” he adds, πόνον τῆς κατανύξεως ἐξ αὐτῆς, “the pain of stupidity or intoxication from it:” but otherwhere it signifies not only a deep sleep, (deeper than that which is noted by שָׁנָה,) and from thence also stupor, lethargy, among the rabbins, but also astonishment, and is by the Septuagint rendered δεῖνός φόβος, 1 Sam. xxvi. 12, (where yet it should be a deep sleep, and so the Targum reads שָׁנָה, a strong sleep,) and again, a trance or ecstasy; and so Gen. ii. 21, it is rendered ἑκστασις, ecstasy; and so Acts x. 10, ἑκστασις, ecstasy, is set for a deep sleep or trance, wherein visions are received. Aquila renders it in Isaiah καταφορᾶ, transportation, Theodotion ecstasy, ἑκστασις, psalm lxviii. 28; the Septuagint, 1 Sam. xxvi. 12, have θάμβος, amazement. By all which it appears, that the word in its latitude signifies such a supine habit of mind as is usual in the state of lethargy or stupidity, a state of senselessness, a spirit of stupidity, saith the Syriac, however acquired, whether from a sleepy lethargic humour, (and so it follows here, Eyes that see not, &c.) or else from a trance. Of which second notion see note [d] on Acts x. The word, saith Theophylact, properly signifies ἐμπήγνυσθαι καὶ προσηλοῦσθαι, “being nailed and fastened to any thing,” and so denotes ἀνίατον τῆς γνώμης καὶ ἀμετάθετον, “an incurableness and immutableness of mind.” But this refers to the Attical notion of the word as it is rendered compunction, which is not it which the Hellenists understood or used it in.

Romans 11:11

But here it is again objected, that this doctrine of ours concludes us to think that the Jews are utterly cast off, by this their not receiving the gospel, and that now they are past all hope of recovering. To this I answer again, that this is not our doctrine, or duly concluded from it, but this only: that as by their obstinacy the Gentiles have received a huge advantage, the gospel preached to them by us, when we were driven away by the Jews; so the Gentiles receiving the gospel hath been made use of by the infinite wisdom of God to make the Jews jealous and emulous, and troubled to see themselves so outstripped by those whom they so contemned, so to make that emulation an instrument to bring them in to Christ also.

[c] fall] The Hebrew נפל, which is rendered by πίπτω, to fall, often signifies to lie along in the posture of one that is fallen, and accordingly Exod. xxi. 18. is rendered κατακλίνεσθαι, to lie along; and so verbs are often taken in a sense noting continuance or duration, as to be born of God, is to live a regenerate or new life. And so the context here inclines it, where it cannot be denied that they did fall, and that that was the effect (he speaks not of the intention or design) of their stumbling. All that can be denied therefore is, that this fall of theirs is to continue for ever; and accordingly he adds, that this their stumbling and falling was, if made use of, a very proper means as yet to

Romans 11:12

And if by thus punishing of their unbelief and obduration, so much advantage have accrued to the Gentiles, and so the multitude of the Jewish unbelievers hath been the means of converting many heathens, how much more shall the addition of the multitude of Jewish believers, if they shall yet repent and come in, be matter of confirmation of the faith to the Gentiles, and a means to bring them all to receive it, to convert the Gentiles over all the world?

[d] fulness The word πλήρωμα, fulness, is a known famous word, used by the ancients for the whole body of the congregation or church compacted together, in opposition to schisms and breaches in it. So in c Meletius, “Αρχοντες καὶ ἱερεῖς σὺν τῷ Χριστωνύμῳ πληρώματι, ‘The governors and priests with all the fulness,’ that is, church, ’that bears the name of Christ.’ So in f Dionysius Alexandrinus, πᾶν τὸ πλήρωμα τῆς συναγωγῆς, ‘All the fulness of the congregation of Israel,’ from Exod. xii, where the Septuagint read πλῆθος, multitude. So in St. Basil’s Liturgy, p. 43, d. τὸ πλήρωμα τῆς ἐκκλησίας φύλαξον, ‘preserve the fulness of the church.’ And accordingly being admitted into the church is by St. Basil Ep. 197, ad Diodor, and the fathers expressed by εἰς ἐκκλησιαστικὸν πλήρωμα διαδέχεσθαι, ’to be received into the ecclesiastic fulness;’ either according to the Hebrew idiom, which uses כלא (from כלא, to be filled,) for collecting and congregating, or perhaps according as Matt. ix. 16, πλήρωμα is the piece that being put into the garment, the garment, which was before torn, is made whole again. In this sense I conceive the word is here to be taken, for the Jews being added to the church, their coming in or being gathered, and laying hold on the faith, (being provoked thereto by seeing the Gentiles believe,) and so filling up the vacuity, as it were, which was formerly in the church, by their standing out impenitently. That this should now still belong to any (yet future) return of the Jews in a visible remarkable manner, is no way necessary, the circumstances of the context applying it to those first times wherein the Epistle was written: and therefore Origen against Celsus, speaking of the Jews, saith distinctly, θαρροῦντες δ’ ἐροῦμεν, ὅτι οὐδὲ ἀποκαταστήσονται, ‘We affirm confidently that they shall not be restored.’ And St. Chrysostom, in his discourse against the Jews, denies that they shall ever be returned to their country; and cites Josephus for that opinion, that their ἐρήμωσις or desolation shall be perpetual. And so Cæsarius, Gregory Nazianzen’s brother, being asked of the ἀνάκλησις, ‘revocation of the Jews about the end of the world,’ answers resolutely, 8 Οὐδίπω πεισθήσομαι Ἰουδαίους ἀνακικλήσκεσθαι, &c. ‘I will never be persuaded that the Jews shall be recalled, nor indeed doth the apostle teach, any such thing in the words that are well and truly delivered by him, but not rightly understood or applied by others.’ And all this seems to have foundation in the express words of Daniel, ch. ix. 27, he shall make it desolate even to the consummation. And the Jewish writing called Seder-Olam affirms the same, viz. that ‘after their second ejection out of Canaan, the Jews shall never return thither again.’ Others indeed have been of another opinion, that there shall be a visible calling of the Jews; and some of the ancients have joined thereto the thousand years reign of Christ upon the earth, and pretended apostolical tradition for it, but have not by the church of God been judged to have any just plea to

c Περὶ τῆς τοῦ Πατὰ ἀρχῆς, p. 2. f Ep. adv. Paul. Sams. p. 193. C.

Romans 11:13

This of the multitude of the converted Gentiles I speak with some reflection on myself, and therein I proclaim the success I have had in preaching to the Gentiles, (many of whom have been converted by me:)

Romans 11:14

To this end, that I may work some emulation or jealousy in my brethren the Jews, and bring some of them to repentance, and belief in Christ.

Romans 11:15

For if the casting off the contumacious Jews be a means of sending and spreading the gospel to the Gentiles, and so of bringing them into the church, and obtaining pardon for them upon their repentance, what a miracle of mercy will it be for these Jews now to repent, and to be actually reassumed into God’s favour, and to receive the faith of Christ! Even as great a miracle, as fit to work upon the Gentiles (both to make them all believe on Christ, when his

Romans 11:16

And sure they are not yet so totally rejected, the whole nation of them, but that God hath still some respect unto them, if more of them will believe and come in to Christ also, as some have done; for as when the cake of the first of the dough is offered up for a heave offering, Num. xv. 20, the whole lump or mass of dough is by that means hallowed; so if the patriarchs, Abraham, &c. were persons so favourably looked on by God, then there is no doubt of it, but that the rest of the whole nation, that sprang from them, are so looked on also, if they be believers, and so capable of God’s mercy, as Abraham was, or if now they shall return and repent and come in to Christ. And therefore in the mean time they ought not to look on themselves with desperation, nor to be looked on with despising and censure by the Gentiles.

Romans 11:17

But, on the contrary, if God, in his just judgments on the Jews, have broken off some of them, as branches from a tree, and ingraffed thee (the Gentiles) as a scion is wont to be, in that place where the branch was cut off, and so made thee partaker of the juice of the root and the fatness of the good olive tree, that is, of Abraham, made thee partaker of the promises to his seed, remission of sins, and justification; (see ver. 24.)

Romans 11:18

Do not thou triumph over them: and for those of them that have received the faith, but stand zealously for their ceremonies of the Mosaical law, do not thou despise or reject them for that; or, if thou be apt to do so, then, for thy humiliation, remember, that Abraham being the root from which the Jews naturally spring, and the Gentiles only graffed in, you being now but branches at most, and not the natural seed of Abraham, must not think higher of yourselves than of Abraham, and that natural seed of his, all Christian Jews that lineally descend from him, and by being believers partake of his faith also as well as of his flesh: (see ch. xiv. 1.)

Romans 11:19

Or if thou that art a Gentile shalt, for the magnifying thyself and despising the Jew, think fit to pretend that the Jews were rejected on purpose that the Gentiles might be taken in in their stead;

Romans 11:20

The answer to such is ready; that if this be ⁹ And if, El 34. ¹⁰ wild olive branch, ἀγριέλαιος.

Romans 11:21

For if God proceeded with so much severity against his own people the Jews, ye are in reason to expect no less severity to you Gentiles, if ye do not obey the gospel, and live regularly according to the dictates of Christ.

Romans 11:22

Two things then there are in this matter most visible and remarkable, the abundant kindness of God, and withal his severity; severity on the Jews that stand out contumaciously against the faith of Christ, but infinite mercy on the Gentiles if they make that use of his mercy afforded them which is fit, if having received they obey the gospel and walk worthy of it; for otherwise they must expect severity also.

Romans 11:23

And so likewise nothing can keep the Jews in this state of rejection or excision but their wilful continuing in unbelief, which when they break off, God can and certainly will receive them in again.

Romans 11:24

For if ye Gentiles, which were a kind of wild olive branch, were taken off from the wildness natural to you, and ingraffed into the stock of Abraham, received into the church, graffed into the stock of a good olive tree, from which the Jews were cut off, which is not only against the custom (see note [f]

Romans 11:26

[e] turn away ungodliness] The Hebrew, Isa. lix. 20, read וַיְלַשֵּׁב, that is, and to them that turn or even to them, the i being often expletive, or noting apposition. Instead of this the Septuagint read, it seems, וַיִּשְׁבִּי, and so render it καὶ ἀποστρίψει ἀσεβείας ἀπὸ Ἰακώβ, and shall turn iniquities from Jacob; and St. Paul, as his manner is, cites the words of their translation, wherein they have a sense very commodious, and most agreeable to the context here, that many of the Jews shall by God’s grace, and wise methods used toward them, be reformed and converted. But beside this, it will be most reasonable to enlarge them also, and interpret them according to the original notation of the Hebrew, that God will take care for the delivering of them that thus return and repent. As for the truth of that which is here concluded from this citation, that as yet many more Jews should repent, and receive the gospel, that hath been demonstrated by the event, first, when the Jews saw Christ’s predictions, Matt. xxiv, manifestly fulfilled in the Roman armies’ sitting down before the city; for then many turned Christians, and went out of the city, and were delivered from the following evils; and, secondly, after that, when the temple and the city were destroyed, and they brought in subjection by the Romans, then many were humbled and turned Christians; and, thirdly, after that also, in Justin Martyr’s days, Γινώσκων ἴτι καθ’ ἡμίραν τινὰς μαθητενομίνοις εἰς τὸ ὄνομα τοῦ Χριστοῦ, “Every day there were some that came in to be Christ’s disciples;” which is the cause of the scaling so many of every tribe, Rev. vii. 4, (see notes [c d e] on that chapter,) answerable to Ezek. ix. 4, and is the meaning of their escaping here.

The sum then of this chapter being the setting forth the great mercy and wisdom of God toward Jews and Gentiles, but particularly toward the Jews, (who though for their crucifying of Christ, and contumacy against the Spirit in the preaching of the apostles, they were so far forsaken, as that leaving them the apostles departed to the Gentiles, yet were by way of rebound benefited by this preaching to the Gentiles, provoked to emulation by the multitude of the converted Gentiles, and so themselves brought to believe also, great multitudes of them,) is said to be a great mystery, ver. 25, and so intimated again, ver. 33, &c., and seems to be the very doctrine to which St. Peter refers, 2 Pet. iii. 15, concerning God’s longanimity, deferring and delaying his execution on his enemies, (foretold Matt. xxiv.) on purpose that as many Jews as possibly might, should before that be brought in to believe,

Romans 11:29

For God’s special favours allowed to this people, and his promises made to their fathers, are such, as that he will never change or repent of them, ver. 1, and consequently will still make them good to them upon their repentance; and to that end doth in his providence use a most excellent way to bring the obdurate Jews to repentance, by shewing them the issue of the gospel among the Gentiles, that that may provoke them by way of emulation not to fall short of such heathens whom they have so long despised.

Romans 11:30

For as ye Gentiles having gone on in a long course of idolatry, have now, upon the Jews rejecting the gospel, had the gospel preached to you;

Romans 11:31

So the Jews of this age having been contumacious, and from whose disobedience it is that this mercy hath come to the Gentiles, shall by this very means (this mercy upon you in suffering the gospel to be preached to you) reap some considerable benefit also, viz., be stirred by emulation to look after the gospel thus believed on by the Gentiles, and count it a shame to them, a people so favoured by God, if they be not as wise or pious as the Gentiles, which from their idolatry they now behold to come in and believe on God.

Romans 11:32

All this serves to illustrate the grace and mercy of God both to Jews and Gentiles, that both may attain salvation by his grace, without which neither of them can be saved. For God hath permitted the Gentiles first, and now the Jews and all sorts of men, to wallow in disobedience and contumacy, that by that means he might reduce both. The Gentiles being idolaters had Christ preached to them, which was occasioned by the Jews rejecting of him, for

Romans 11:33

O the depth of the abundant goodness of God, in bearing the contumacy of the Gentiles first, and then of the Jews; and of his wisdom, in making the desertion of the Jews a means of calling the Gentiles; and of his knowledge, in knowing how (probably) to work upon the most obstinate Jews, viz., by envy and emulation toward the Gentiles, (as also by those heavy calamities that according to Christ’s prediction fell upon them, see note [e]:) how unsearchable are his determinations, and how admirable his ways of bringing them to pass!

Romans 11:34

According to that of Isaiah xl. 13, that his ways are in wisdom so much above ours, that no thoughts of ours are fit in any degree to be taken into counsel with him. It is impossible all the men upon the earth could have foreseen these methods, or ever have thought to have advised them.

Romans 11:35

And the justice is such also, that no man can speak any thing against the equality of his proceedings herein; for, first, it is a matter of mere bounty and goodness, and every man may with his own do what he lists; no man can claim any thing that hath not been allowed him, and therefore there can be nothing of injustice objected to him if others have been more bountifully treated; and yet further, secondly, the Jews themselves thus deserted of God have their ways of mercy also if they do observe it.

Romans 11:36

For the whole dispensation of grace, calling and salvation both of Jews and Gentiles, is to be imputed to God’s free undeserved mercy; the mercy of the call is from him, all good is received by him, and the honour of all belongs unto him; and therefore to him be ascribed all the glory of this and all other things for ever and ever. Amen.

The sum then of this chapter being the setting forth the great mercy and wisdom of God toward Jews and Gentiles, but particularly toward the Jews, (who though for their crucifying of Christ,