Romans 11

1. Hath God cast away (Did God cast off) His people? Am I contradicting the promise in Psa. xxiv. 14? Almost the very words are quoted here.

For I also am an Israelite, etc. My own pure Hebrew descent may indicate to you that I cannot mean this. It would contradict my profession, and destroy my hopes as a Christian.

[of] the tribe of Benjamin. See Phil. iii. 5, and note.

2. Wot ye not, etc.? “Know ye not?” of Elias. Rather, “in the history of Elijah”: see 1 Kings xix. 10-18, and notes. See also Mark xii. 26, and note.

maketh intercession to God against Israel. Lit., “goes to God against Israel,” i.e., “pleads with” or “entrants.”

4 to [the image of] Baal. Rather, simply “to Baal.” Respecting Baal, see note on Numb. xxii. 41. See also note on 1 Kings xix. 18.

5. Even so then at this present time, etc. As in Elijah’s time there were still some in Israel who had not rejected Jehovah, so there is still, by God’s gracious choice, “a remnant” of that nation, who are Abraham’s children (ver. 1) by faith, as well as by natural descent; although the great bulk of the nation are rejecting the Messiah, and are consequently rejected by God.

6 then is it no more of works. That is, the election is no longer of works. The conclusion in ver. 6 decisively opposes all attempts at compromise between the two antagonistic principles of salvation by God’s free grace and salvation by man’s works: cp. iv. 4. The conclusion of the verse is omitted by the best MSS.

7 that which he seeketh for. That is, righteousness before God (see ix. 31; x. 3). “The election” (8) means the elect, as “the circumcision” (iv. 9) means the circumcised.

were blinded. Rather, “were hardened” (R.V.), so that the truth and excellence of the gospel were not felt, nor its claims regarded: see notes on Isa. vi. 9; xxix. 9-24; Deut. xxix. 4; Matt. xiii. 14; and cp. Psa. lxix. 22, 23; 2 Thess. ii. 11. The quotations are not literal, but free, according to the sense.

9. Let their table be made a snare, etc. See Psa. lxix. 20. Respecting the imprecations in the Psalms, see note on Psa. v. 10.

12 if the fall of them, etc. The sense is, If the stumbling and rejection of the Jews has been the occasion of so much good to the world, how much more good may be expected from their restoration! See also ver. 15.

13. For I speak to you Gentiles, etc. Vers. 13, 14 may be thus paraphrased: It is not strange that I speak of Israel’s destiny to you Gentiles (indeed, in doing so I am honouring my own peculiar ministry as your apostle, in order to arouse my nation, and save some of them): for great as is the blessing which you obtain in connexion with their rejection, it is but as death to life in comparison with the richer blessing resulting from their recovery, which will be to the Gentiles “life from the dead” (cp. Ezek. xxxvii. 1-14).

15 the reconciling of the world. This reconciliation is described in Eph. ii. 11-22.

16 the firstfruit. Rather, “the first part” of the dough, which was offered to God in order to give to the lump or mass the ceremonial sanctity which made it fit for the use of God’s people: see Numb. xv. 20. By this illustration and that which follows Paul teaches that the piety of the patriarchs was a sort of dedication of the whole nation to God, and a pledge of their consecration to Him: see ver. 28; and cp. 1 Cor. vii. 14.

20. Well. “Well said.” “Just so!”

22 if thou continue in [His] goodness. That is, if thou continue to exercise that faith to which His goodness is shown.

24 how much more shall these, etc.! The conversion of the Jews appeared (see note on ver. 16) a far more likely event than the introduction of the Gentiles into the Christian Church.

25. For I would not, brethren, etc. The apostle here makes known the Divine purpose respecting the Jewish people, which had been unrevealed (see note on Matt. xiii. 11); calling attention to it by his usual phrase (see 1 Cor. x. 1; xii. 1; 2 Cor. i. 8; 1 Thess. iv. 13).

blindness in part. Rather, “hardness (see ver. 7) in part,” i.e., extending only to a part of the nation, through part of their history; not to all the Jews nor to all time.

fulness. Or, “complement”: the full number of the Gentiles (and that evidently a large number), who were designed by the Divine purpose to be brought in before the general conversion of the Jews; for it is the conversion of the Jews which is to secure the final triumph of the gospel among the Gentiles: see vers. 12-15.

26 all Israel. The nation as a whole.

as it is written, etc. These quotations from Isa. lix. 20, 21; xxvii. 9, follow the Septuagint, with very slight variations. God’s covenant with His ancient people looked forward to a time when their sins should be forgiven through faith, and they should enjoy the blessings of the gospel.

28. As concerning the gospel, etc. “According to the gospel,” which knows no distinction except that between the believer and the unbeliever, the Jewish people are excluded from God’s favour; “which is to your advantage” (Moffatt). But “according to God’s choice” they are still lovingly cared for, and shall be restored to the enjoyment of His blessing; in order that the promises to “their fathers” may be perfectly accomplished. For god’s gifts and calling cannot be retracted (29).

30 through their unbelief. That is, “by the instrumentality of their unbelief,” which was the occasion of the gospel being sent to you.

32. God hath concluded them all in unbelief. Rather, “God hath shut them all up together,” both Jews and Gentiles, on the same ground, as alike involved in disobedience; and hence all that shall be saved must be saved through His sovereign mercy.

33. O the depth of riches, etc.! Or, “Oh the depths of God’s riches (i.e., of grace: see ver. 35) and wisdom and knowledge!”

36. For of Him, etc. From Him, as the Creator, they spring; by Him, as the Governor and Disposer, they are maintained; and to Him, as the great End of all, they are all tending.