Exegetical and Hermeneutical Commentary of Romans 11:11
I say then, Have they stumbled that they should fall? God forbid: but [rather] through their fall salvation [is come] unto the Gentiles, for to provoke them to jealousy.
11 32. Moreover, the rejection is not final: it has a providential purpose to serve; but a great reversal of it is in store
11. I say then ] Same word as Rom 11:1. Here begins a new section of the discussion, lasting to the end of the chapter, and of the subject. St Paul has shewn that the rejection of Israel was never total; he now declares that it is not final. A time is to come when the mass of the bodily Israel shall believe, and be restored to the Church.
Have they stumbled ] Lit. and better, Did they stumble; i.e. when they, as a nation, rejected Messiah. Cp. the figure of the “stumbling-block” to illustrate Jewish unbelief, 1Co 1:23; Gal 5:11.
that they should fall ] Q. d., “Was their stumbling permitted by God with a view to their fall?” Evidently here “ fall ” (by contrast with “ stumble ”) bears the sense of final and fatal rejection. Was the nation then and there for ever cut off from becoming, on any national scale, Christian?
God forbid
through their fall ] Better, on occasion of their sinful stumbling. The word rendered “ fall ” is that elsewhere (e.g. Rom 4:25, Rom 5:15, &c.; Gal 6:1; Eph 2:1😉 rendered “trespass,” “fault,” “offence,” &c. Literally it is “a falling aside;” and thus nearly approaches the idea of “stumbling.” Since elsewhere in N. T. it always conveys the idea of guilt, we attempt to combine the moral and literal meanings as above. No doubt the word is chosen by St Paul with reference to the metaphors, just used, of stumbling and prostration; and it is intended to mark a temporary, not final, “false step.” The E. V. fails to keep this point. The salvation of Gentiles was indeed always in the Divine purpose; but Jewish unbelief was the occasion which that purpose took for its actual developement.
salvation ] Lit. the salvation; that salvation which was “of the Jews;” Messiah’s way of peace. Cp. Act 28:28.
for to provoke them ] i.e. the Jews. See Rom 10:19. Here is seen, as through a veil, a suggestion of mercy conveyed in the warning of judgment in Deu 32:21. The “provocation to jealousy” was indeed in numberless instances to result only in mortification and hatred; but in numberless other instances (this surely is in view here) it was to result in an intense desire to regain the blessings of the covenant side by side with Gentile believers. Cp. perhaps, Rev 3:9 [43] .
[43] See Abp. Trench’s Commentary there.
Fuente: The Cambridge Bible for Schools and Colleges
Have they stumbled that they should fall? – This is to be regarded as an objection, which the apostle proceeds to answer. The meaning is, is it the design of God that the Jews should totally and irrecoverably be cast off? Even admitting that they are now unbelieving, that they have rejected the Messiah, that they have stumbled, is it the purpose of God finally to exclude them from mercy? The expression to stumble is introduced because he had just mentioned a stumbling-stone. It does not mean to fall down to the ground, or to fall so that a man may not recover himself; but to strike the foot against an obstacle, to be arrested in going, and to be in danger of falling. Hence, it means to err, to sin, to be in danger. To fall expresses the state when a man pitches over an obstacle so that he cannot recover himself, but falls to the ground. Hence, to err, to sin, or to be cast off irrecoverably. The apostle shows that this last was not the way in which the Jews had fallen that they were not to be cast off forever, but that occasion was taken by their fall to introduce the Gentiles to the privileges of the gospel, and then they should be restored.
God forbid – By no means; see Rom 11:1.
But rather through their fall – By means of their fall. The word fall here refers to all their conduct and doom at the coming of the Messiah, and in the breaking up of their establishment as a nation. Their rejection of the Messiah; the destruction of their city and temple; the ceasing of their ceremonial rites; and the rejection and dispersion of their nation by the Romans, all enter into the meaning of the word fall here, and were all the occasion of introducing salvation to the Gentiles.
Salvation – The Christian religion, with all its saving benefits. It does not mean that all the Gentiles were to be saved, but that the way was open; they might have access to God, and obtain his favor through the Messiah.
The Gentiles – All the world that were not Jews. The rejection and fall of the Jews contributed to the introduction of the Gentiles in the following manner:
(1) It broke down the harrier which had long subsisted between them.
(2) It made it consistent and proper, as they had rejected the Messiah, to send the knowledge of him to others.
(3) It was connected with the destruction of the temple, and the rites of the Mosaic Law; and taught them, and all others, that the worship of God was not to be confined to any single place.
(4) The calamities that came upon the Jewish nation scattered the inhabitants of Judea, and with the Jews also those who had become Christians, and thus the gospel was carried to other lands.
(5) These calamities, and the conduct of the Jews, and the close of the Jewish economy, were the means of giving to apostles and other Christians right views of the true design of the Mosaic institutions. If the temple had remained; if the nation had continued to flourish; it would have been long before they would have been effectually detached from those rites. Experience showed even as it was, that they were slow in learning that the Jewish ceremonies were to cease. Some of the most agitating questions in the early church pertained to this; and if the temple had not been destroyed, the contest would have been much longer and more difficult.
For to provoke them to jealousy – According to the prediction of Moses; Deu 32:21; see Rom 10:19.
Fuente: Albert Barnes’ Notes on the Bible
Rom 11:11-22
I say then, Have they stumbled that they should fall?
The rejection of Israel
I. How occasioned.
1. They stumbled at Christ.
2. Were rejected because of their unbelief.
II. How overruled.
1. For the benefit of the Gentiles.
2. Indirectly for their own.
III. How finally compensated.
1. By their fulness.
2. By enlarged blessing upon the world. (J. Lyth, D.D.)
The fall of Israel is
I. Temporary (verses 11-16).
1. It was overruled for the benefit of the world, because in consequence of their unbelief the preachers of the gospel turned to the Gentiles (Act 13:16).
2. Their fulness–
(1) Must be the occasion of still greater blessing (Rom 11:12-15).
(2) Must be the reflex effect of the success of the gospel among the Gentiles (Rom 11:13-14).
(3) Is guaranteed by the firstfruits (Rom 11:15-16).
II. Admonitory.
1. We should not despise but pity them (Rom 11:17-18).
2. Their fall–
(1) Is a warning to us (Rom 11:19-21).
(2) Should excite admiration of the goodness and severity of God (Rom 11:22).
(3) Should awaken hope and efforts for their recovery. (J. Lyth, D.D)
Now if the fall of them be the riches of the world, how much more their fulness?—
The calling of the Jews the enriching of the world
Learn–
I. God makes all mutations of states to serve to the good of the elect. If the Jews stand it is good; so is it if they fall, and shall be in their rising again. The prosperity of Egypt shall serve the good of Abraham; the destruction of Egypt the good of his children. All His ways are good to such as keep His testimonies.
II. The conversion of the Jews shall be the riches of the world. The more receive of the treasures of Gods grace the greater is every ones part. So is it not in the treasure of princes. If the king bestow a thousand pounds upon one man it is a great gift; if upon two it is the less to each by half; if upon a thousand it is but a small matter to every one. But in Gods treasures multitudes of partakers diminish not but increase anothers part. The more drink of the waters of life the more floweth the fountain, the more the merrier. Where two or three are gathered together, there is Christ, but where more, there He is the more graciously. The prayer of one availeth much, how much more the prayers of many righteous? Force united is the stronger. Many streams make a great river, many drops a great flood, many sparks a great flame. How might we prevail with God if our whole people would join with one mind and affection in the service of God!
III. The gospel, faith, repentance, etc., are true riches. Gold, silver, etc., but shadows to these; therefore the man that had his barns full and his conscience empty, not being rich in God, is called fool. Hast thou silver and gold? But if thou hast not a good conscience, the poorest man that feareth God will not change states with thee.
IV. The conversion of the Jews shall be our riches. It should make us think long for their calling. Gain is pleasing to hear of, but more to have it. Knowledge shall then increase upon us as the waters that cover the sea; the light of the moon shall be as the sun, and the light of the sun sevenfold. Zeal and all good graces shall increase. A great light is now risen, but a greater shall arise. Let us pray and long for the revealing of such riches, and in the meantime mourn for the hardness of the Jews, and cry unto God, Visit Thy ancient people with Thy salvation.
V. The casting off of the Jews was our calling; but the calling of the Jews shall not be our casting off, but our greater enriching in grace, and that two ways:
1. In regard of the company of believers when the thousands of Israel shall come in, which shall doubtless cause many Gentiles which now lie in ignorance, error, and doubt receive the gospel and join with them. The world shall then be a golden world, rich in golden men, saith Ambrose.
2. In respect of the graces which shall then in more abundance be rained down on the Church. There shall be more good, and they shall be also more good. (Elnathan Parr, B.D.)
Inasmuch as I am the apostle of the Gentiles, I magnify mine office.—
Paul magnifying his office
I. Pauls office. The apostle of the Gentiles. Specially–
1. Commissioned.
2. Qualified.
3. Successful.
II. How he magnified it.
1. Not by boasting of it, but faithfully fulfilling it.
2. Not by confining himself to the Gentiles, but seeking the benefit of all.
3. Not by glorying in the fall of Israel, but anticipating the blessings associated with their recovery. (J. Lyth, D.D.)
Church offices and magnifying them
In the Church–
I. Every man has his own office.
1. Higher or lower.
2. Assigned by the Great Head.
3. For which he is specially qualified.
4. Therefore responsible.
II. Should magnify it.
1. Not by glorying in it, but by rightly appreciating it.
2. Not by assumption, but fidelity.
3. Not by despising others, but encouraging them. (J. Lyth, D.D.)
Necessaries of the ministerial office
To be prepared for this office we must–
1. Seek to possess ourselves with the most just and influential apprehensions of its nature and high designs.
2. Cherish a devout persuasion of its efficacy.
3. Endeavour to imbibe and visibly to cultivate the spirit appropriate to its discharge.
4. Give to its fulfilment the unreserved and constant dedication of our highest powers. This must appear under the form of
(1) Preparation.
(2) Public labour.
(3) Private assiduity.
5. Continue in the course thus described–
(1) With perseverance and watchfulness unto the end.
(2) With a meek endurance of every trial and privation to which it may expose us.
(3) With cheerful making of every sacrifice necessary to its fulfilment.
6. Cultivate habitual and solemn anticipations of its issues. (R. MAll, D.D.)
The dignity of the Christian ministry
The word magnify, employed to express the qualities of an object or pursuit, conveys the idea of something highly esteemed, honourable, glorious. And this is the estimate which Paul put on the office he sustained as a minister of Jesus Christ. The dignity of the Christian ministry may be seen by contemplating–
I. The authority by which it acts. That the Christian ministry has had its origin in an appointment directly from Heaven, it were folly for any to question who bow to the teachings of revelation. This claim has been asserted from the beginning, and in not a single instance has it ever been modified or relinquished. I say not that the ministry of the New Testament is in all respects identical with that of the Old. There is now no official earthly priesthood, for the one great Sacrifice has been offered once for all. And yet I do say that, as a Divinely appointed agency to meet the spiritual wants of the world, the ministry is not peculiar to the Christian dispensation. The ministry, and, in its most important attributes, the Christian ministry too, has existed under every revelation of the gospel as the medium of spiritual intercourse between Heaven and earth. Change of names, or of forms, or of outward service, does nothing to disturb what is strictly essential to the great ministerial function, nor to mar the integrity of that gracious system in which it has ever held an indispensable place.
II. The objects it contemplates. In all the departments of mans social condition we discover ample proofs of the salutary influence which the ministry is fitted to exert. The influence of the pulpit upon the intellectual condition of man is a subject worthy the profoundest thought of all who are lovers of their kind. There is no agency under heaven that can bear with so much power upon the convictions and motives of humanity as the ministry of the gospel. Compared with the attainments of the human mind under the influence of Christianity, all its achievements amid the most favourable auspices of paganism are light and trivial. It was reserved for teachers mightier than those of the Academy or the Lyceum to proclaim to the world those great principles upon which its elevation, purity, and glory are made to rest. In like manner must it be said that the ministry of the gospel constitutes a most essential element in the progress of civilisation. The science of government, the theory of civil and religious liberty, are properly understood and appreciated only where the pulpit is true to its glorious mission. But to the ministry of the gospel appertains still higher honour. The gospel has to do pre-eminently with mans spiritual nature, and has a direct bearing upon interests that affect his eternal destiny. The ministry goes forth on its benevolent mission. It preaches the gospel–the gospel as a source of light, making known a new element in the character of God–an element of mercy. It preaches the gospel as a source of power, by which the bondage of depravity is broken, the prey is taken from the mighty, and the captive is made free. It preaches the gospel as a source of consolation, by which the spirit is cheered amid all the trials of life, till Death itself falls a conquered monster at his feet, and he is away to the bosom of his Father and his God. And I ask, must not the instrumentality that stands connected with such glorious results as these be of all others the most dignified and important?
III. The means which it employs. Though several agencies might be mentioned having a concurrent influence in accomplishing the objects of the ministry, yet there is one that holds such a preeminence above all others, that we shall confine our attention to it alone: it is truth–the truth as it is in Jesus. How comprehensive and profound, how noble and soul-stirring the themes there presented for investigation!
IV. The aids that are pledged to it. Among these we specially note the Spirit and Providence of God. Is there anything the mind can contemplate more truly sublime and beautiful than this alliance of the weakness of humanity with the strength of Divinity? thus constituting the ministry associate labourers with the eternal God in the regeneration of the world! But the Providence of God is also pledged to aid in the same great enterprise. Christ, the Author of the gospel and the Founder of the ministry, is Head over all things to the Church. Not only by Him were all things created, but by Him also are they sustained and controlled and made subservient to the accomplishment of His purposes of grace. (D. Kennedy, D.D.)
The ministerial office not an easy one
To one who regretted to Dr. Johnson that he had not been a clergyman because the life of a clergyman was an easy and comfortable one, the Doctor replied, The life of a conscientious clergyman is not easy. I have always considered a clergyman as the father of a larger family than he is able to maintain. No, sir, I do not envy a clergymans life as an easy life, nor do I envy the clergyman who makes it an easy life.
If by any means I may provoke to emulation them which are my flesh.—
Provoking to emulation
My text calls us to consider–
I. The heart of man in a state of indifference towards the unspeakable gift of God.
1. The Jew was satisfied with that which ought not to have satisfied him, and he was indifferent towards that for which he should have craved. He had sacrifices, and should have been watching for the Lamb of God. He had a schoolmaster whose mission it was to lead him to Christ, but he was satisfied with the pedagogue. Toward certain national blessings he was anything but indifferent, but for the incomparable blessings of the kingdom he had no heart.
2. All this is not so much Jewish as human. The emulation of our first mother was, by the primitive temptation, misdirected. Abel was provoked to emulation by the promise of redemption, but Cain was excited to anger, and Adams immediate posterity soon became dead in trespasses and sins. Noah was moved with fear, but the world was immovable. Abraham was inspired to become a wanderer, but his near relatives sought a continuing city. Israel was stirred up by Moses to leave Egypt, but soon they preferred to return. From the time of the dedication of the temple the nation began to decline, and then (Isa 1:8; Hos 7:8; Hos 8:9) no promise or prophecy provoked them to emulation.
3. In the fulness of time the Son of Man came to seek and to save that which is lost. But His generation was crooked and perverse toward Him; His own slew Him, and His disciples were slow of heart toward Him. An inferior being would not have been slain. Christ was too good for the people. Their emulation was too low to reach such an object. At and after the day of Pentecost, many Jews were provoked to emulation, but this emulation passed away.
4. No sooner had the light of the world begun to shine than a cry arose for the twilight of Judaism and for the night of Paganism. Men asked and received, they sought and found. And the history of the Church is very much the sad story of the substitution of error for truth. The Reformation provoked to emulation, and subsequently Wesley and Whitfield; but now as heretofore we seem to hear a cry, Not this man, but Barabbas. Not Christ, but Antichrist. We might speak of millions outside Christendom whose emulation carries them no higher than a senseless idol. We might speak of Christendom content with the human where nothing should satisfy but the Divine.
5. But let us look at our own flesh. Multitudes in our England live but to gratify the lowest appetites; their emulation does not raise them to the level of the beasts that perish. Many, free from animal lusts, live for light pleasure and for small enjoyments. A large majority live to earn and to eat the bread that perisheth. Some live to climb to dizzy heights in the social scale. Now that which is good among these varied objects is far below the highest good. There is a spirit in man to satisfy as well as a body. There is Godlike blessedness within reach as well as temporary pleasure, bread that endureth unto everlasting life, honour that cometh from God, but toward these things the multitude in this nation have no emulation.
6. And among those who profess to have accepted the highest good we often observe a low emulation. One has the form of godliness without the power. Another has a zeal of God, but not according to knowledge. Others limit their religion to orthodox opinions, or sensations, or correct conduct. The godly emulation of the people is low.
II. Behold one who has himself received the unspeakable gift, striving to remove indifference from others.
1. There was much in Christ calculated to arouse. He baptized with fire. He brought not peace only, but a sword. The spirit of His ministry was the spirit of expostulation with those who were satisfied with evil called good, or with a lower kind of good than He offered. He spake as the old prophet (Isa 55:2; cf. Joh 4:13-14; Joh 6:27).
2. John Baptist preached in harmony with this spirit of Christ Jesus. The axe is to be laid to the root of the tree; chaff is to be burned with unquenchable fire. And when men were inclined to rest in him, he cried, He that cometh after me is mightier than I.
3. The manifest tendency of the teaching of Jesus to provoke to emulation led in part to His crucifixion. It was this which imprisoned Peter, and stoned Stephen, and beheaded James, and scourged Paul and Silas.
4. The life and example of Paul wrought upon indifference. He provoked the indolent by his activity, the bigot by his charity, the careless by his consistency, the changeable by his belief, the half-hearted by his zeal, and the cold-hearted by the heat of his enthusiasm and love. Unbelievers and false brethren were not at ease in his presence. He stirred men also by direct endeavours for their salvation. If by any means I may save some. Any means–by preaching and teaching, entreaty, persuasion; wise as a serpent, harmless as a dove, all things to all men to save some.
5. Oh! for Paul-like men to provoke to emulation them which are our flesh! According to our power and opportunity let us try and do it. Our fellow-citizens are near us. We must travel sixteen thousand miles to stir the Japanese and Chinese. Our own flesh are always with us. They see our conduct, and understand our language. To foreigners we may be unable, individually, to set a good example; we cannot address them, but we have opportunity to provoke to emulation our own people. Suffer the example of Paul to provoke you to this good work. But I have something better to present than the example of Paul, even that of Christ. Is this pattern too perfect? Then for the present follow Paul, and let him be your pedagogue unto Christ. (S. Martin.)
Concern for kindred
I. Our kindred have special claims upon our consideration.
II. No means should be spared to awaken their religious feeling.
III. Nothing short of their salvation should satisfy us.
IV. If we cannot save all, at least let us save some. (J. Lyth, D.D.)
For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?—
The conversion of the Jews
The rejection of the Jews deeply affected the apostle. But there were three things which afforded him some consolation in the view of it. They were not all cast away; their rejection was the occasion of spreading the gospel among the Gentiles; they should yet be called in, and made instrumental of enlarging the Church of Christ. I shall show–
I. That the Jews will be called in. God has dispersed them, and therefore His calling them in must imply not only the taking away of the veil from their hearts, but also His restoring them to their own land. These two things cannot be separated any more than cause and effect.
1. This event is repeatedly foretold (Isa 27:12-13; Eze 11:16-20; Hos 1:10-11; Amo 9:14-15; Zec 14:21).
2. The preservation of the Jews confirms these predictions. They have been scattered among all nations for two thousand years, and yet remain distinct, while all other conquered nations have become blended with their conquerors. What other reason can be assigned for this but the Divine purpose of restoring them to their native land? In this view they have been, ever since their dispersion, a standing monument of the truth of God in His predictions, and of the faithfulness of God in His promise to Abraham.
3. This is further confirmed by their peculiar circumstances. They never have been permitted to own any particular country, or to establish any particular government. And though they have generally enjoyed temporal prosperity, yet their wealth has always consisted in personal and not in landed property. So that they have no attachment to any particular place or government, but constantly stand ready to march whenever the promised Messiah shall lead them in triumph to their native land.
II. Some of the happy effects which will flow from this event.
1. It will greatly confirm the truth of Divine revelation. There are more particular and express predictions concerning the restoration of the Jews than concerning any other event. And whenever it shall take place it will be more easy to discern the agreement between the predictions and their accomplishment than it has been in any other case whatever.
2. According to the text the restoration of the Jews shall have a greater tendency to convert mankind than their dispersion had. Their dispersion broke down the middle wall of partition, and opened the way for spreading the gospel among the nations. The same effect in a greater degree shall be produced by their restoration. And this may be greatly owing to the methods God may employ to bring it about. It is supposed by many that He will convert them in the places where they are dispersed before He conducts them to Jerusalem. And should this be the case it will have a powerful tendency to awaken the attention of all nations to the gospel (Zec 8:20).
3. It will have a direct and happy tendency to bring on the latter, day glory. It is easy to see how it will in many ways facilitate the universal spread of the gospel. And there is no doubt they will be as much engaged to spread the gospel as they ever had been to oppose it. Their return, therefore, the apostle represents as the fulness of the Gentiles who will then be united with them, and so all Israel shall be saved; that is, the whole number of Gods elect who are His spiritual Israel.
III. Improvement.
1. It appears from what has been said that there is a growing evidence in favour of the Divine inspiration of the Scriptures by the fulfilling of prophecies. The evidence of miracles has ceased; but the evidence of prophecy has been continued and increased from the day that God foretold that the seed of the woman should bruise the serpents head.
2. The sovereignty of God appears plainly from His conduct towards His peculiar people. He claims a right to give temporal favours to one and not to another, and to give spiritual blessings to one and not to another. He promised to give to Abraham and to his seed such temporal and spiritual blessings as He denied to mankind in general. And though for a long time past He has scattered them through the world, yet He has exercised a particular providence over them by which they are preparing to stand again as His peculiar people at the head of the religious world.
3. If the restoration of the Jews shall produce such effects as have been mentioned, then we may safely conclude that God is as really promoting the prosperity of the Church in general at one time as at another. He was as really fulfilling His promise to Abraham while his seed were four hundred years in bondage as while He was pouring down His blessings upon them in the land of promise. God is never slack, as men count slackness, in carrying into effect the great purposes of His grace. God promotes the fruitfulness of the earth by cold as well as by heat, by darkness as well as by light; just so He promotes the prosperity of the Church by all the opposition made to its growth and enlargement. The friends of Christ have no just ground to despond at the apparently slow movements of the wheels of providence, nor His enemies to hope and triumph. In due time the Jews will be restored and converted, and the gospel will spread and prevail.
4. If the Jews shall be called in, then we cannot expect any long settled peace among the nations till that event shall take place. It cannot be brought about without disturbing the harmony of all nations where they reside, and through whom they must make their way to Judaea, which is in the possession of the Mohammedans. It is not to be supposed that the Mohammedans can be conquered without spreading war among the whole Eastern world. And should a general war break out there, it would directly or indirectly affect all Europe, if not America.
5. It appears from what has been said that we have as much reason to believe the Jews will be eventually restored to their native country as they had to believe the coming of Christ. There was a multitude of plain predictions in the Old Testament concerning Christ, which the Jews ought to have believed, but there are as many both in the Old and New Testament concerning the restoration of the Jews. And there are no more apparent difficulties in the way of their returning to their native land than there were in the way of Christs coming into the world. But Christians have been very unbelieving in respect to their return, and this has led Christian nations to despise and abuse that ancient people.
6. Since God has plainly told us that He intends to deliver them we ought to desire and do all we can to bring about that great and happy event. We have received unspeakable benefits from their being for a while cast away, and are promised still greater benefits from their predicted restoration. There is no ground to expect the restoration of the Jews without the aid of the Christian world. It is time, therefore, for Christians to be alive to the great work they have to do.
7. This subject teaches us the indispensable obligation we are under to believe, and love, and obey the sacred oracles which the Jews so long preserved, and at length conveyed to us Gentiles. (N. Emmons, D.D.)
The benefit resulting from the conversion of the Jews
The calling of the Jews shall bring such an addition of happiness to the world that it shall have more life, spirit, vigour, put into it both in regard to Jews and Gentiles. The world is now like a man taken with the palsy on the one side, for though it live on the side of the Gentile, yet it is dead on the side of the Jew, and therefore in that regard their calling shall be as life from the dead. Also on the side of the Gentile, many that are now seduced by false teachers shall then embrace the gospel in truth. And partly because those that do believe shall so be confirmed and increased, that in comparison their former life shall not come into remembrance. They shall live more. (Elnathan Parr, B.D.)
For if the firstfruit be holy, the lump is also holy.
The holiness of the firstfruit and the lump
1. Concerning these firstfruits the law is set down (Lev 23:1-44), where the people may not put sickle into their corn till they have offered a sheaf to the Lord, and then it was lawful for them to reap it. Hence by allusion is our Saviour called the firstfruits of them that sleep, because our resurrection depends upon and is assured by His. Also when they had their corn in, and made ready of it for their use, they might not eat of it till they had offered two loaves to the Lord, and then was their whole lump made lawful for them to eat.
2. God commanded these ceremonies to teach the Jews that they received all blessings from the Lord. So that as princes when they bestow manors upon deserving servants make reservation of some fealty, service, rent, or such like, only to show that they hold of them. So God required this of the Jews.
3. The sanctification of Abraham, Isaac, and Jacob to be the people of God sanctifieth outwardly all their posterity. The Jews therefore are still a holy people, which appears by their evidence and their letters patents, the tenor of the first grant (Gen 17:7; Act 2:38-39; Act 3:25). And though some of them have forfeited their estate, yet some cannot forfeit the privilege granted to the whole nation. But–
(1) The nation is before called rebellious: how then can it now be called holy? There is a double holiness.
(a) Of regeneration.
(b) Of the covenant; in regard of the first they are rebellious, in regard of the second they are holy.
(2) We are by nature the children of wrath. How then can the Jews be holy by nature or birth? The former definition of holiness makes it plain. In regard of the first, children of wrath; in regard of the second, holy by nature. The first cannot be conveyed by parents to posterity: the second is, as, for example, a gentleman is chosen to some great office whereby he is a great lord; he begets a son, this son is a gentleman by birth, but not a lord, because the honour of his father was not invested in his blood, but a special grace conferred on his person.
I. The children of Christians are born Christians and holy, by virtue of the covenant having right to the initiating seal–baptism, which right, if they were not born Christians, they could not have. Before baptism our children are either heathen or Christians; but not heathens, for then they might not be baptized till they had made confession of Christ. Therefore they are born Christians. Baptism maketh not a Christian, but signifieth. As there are Jews by nature, so Christians. If any allege that we are not born but reborn Christians, the answer is we are not born regenerate Christians, but to be regenerate. We beget Christians, not believers.
II. The children of Christians dying before baptism die as Christians, therefore they have hope, and their parents may be comforted over them.
III. Thou shalt never have comfort that thou art born a Christian till thou believest as a Christian should do. He that is freeborn and will use his freedom must observe some ceremony, and receive some instrument testifying the same; so though we be born of Christian parents we must believe and repent; the sin of the father prejudiceth not the believing, nor the righteousness of the father sayeth the unbelieving child. It is a credit to be born of religious parents if we be religious. If a man have a thousand pound land a year left him, and spend it all in riotous living, what credit is it for him to brag that his friends left him such an estate? nay, it is a shame to him. He is truly noble that is good, but a wicked and vicious man, though he came of a worthier father than Abraham, is to be accounted base. Walk in the steps of thy godly parents, and if they were not godly redeem the baseness of thy family by thy holiness and virtues.
IV. Art thou born a Christian? Why then livest thou like a heathen? If thou art freeborn why becomest thou by thy wickedness the devils slave? As thou bearest the name of Christ so live like Him. (Elnathan Parr, B.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Have they stumbled that they should fall?] Have the Jews, now for their disobedience and unbelief rejected, so sinned against God as to be for ever put out of the reach of his mercy? By no means. Are they, as a nation, utterly irrecoverable? This is the sense of the place, and here the prophecy of the restoration of the Jewish nation commences.
But rather through their fall salvation is come] The Church of God cannot fail; if the Jews have broken the everlasting covenant, Isa 24:5, the Gentiles shall be taken into it; and this very circumstance shall be ultimately the means of exciting them to seek and claim a share in the blessings of the new covenant; and this is what the apostle terms provoking them to jealousy, i.e. exciting them to emulation, for so the word should be understood. We should observe here, that the fall of the Jews was not in itself the cause or reason of the calling of the Gentiles; for whether the Jews had stood or fallen, whether they had embraced or rejected the Gospel, it was the original purpose of God to take the Gentiles into the Church; for this was absolutely implied in the covenant made with Abraham: and it was in virtue of that covenant that the Gentiles were now called, and not BECAUSE of the unbelief of the Jews. And hence we see that their fall was not the necessary means of the salvation of the Gentiles; for certainly the unbelief of the Jews could never produce faith in the Gentiles. The simple state of the case is: the Jews, in the most obstinate and unprincipled manner, rejected Jesus Christ and the salvation offered them in his name; then the apostles turned to the Gentiles, and they heard and believed. The Jews themselves perceived that the Gentiles were to be put in possession of similar privileges to those which they, as the peculiar people of God, had enjoyed; and this they could not bear, and put forth all their strength in opposition and persecution. The calling of the Gentiles, which existed in the original purpose of God, became in a certain way accelerated by the unbelief of the Jews, through which they forfeited all their privileges, and fell from that state of glory and dignity in which they had been long placed as the peculiar people of God. See Taylor.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hitherto he hath showed that the rejection of the Jews is not total. Now he comes to prove that it is not final; that before the end of the world they shall be generally called and converted; that they, together with the Gentiles that believe, shall make one sheepfold, and one flock under one Shepherd, the Lord Jesus Christ. And for the proving of this, divers arguments are brought by the apostle, (who alone plainly handles this secret), on which he insisteth the longer, for the comfort of the poor Jews, as also for the administration and information of the Gentiles.
Have they stumbled that they should fall? God forbid: here is another prolepsis or anticipation. The Jews might say: If the case be thus, that these holy prophets, Isaiah and David, have foretold our blindness and stumbling, then we are in a hopeless condition, and that for ever. To this he answers, that they have not so stumbled as that they should finally fall, so as never to rise again; far be it from me to affirm any such things: God hath revealed the contrary to me; that he will one day call the Jews again, and restore them to his favour.
Through they fall salvation is come unto the Gentiles: q. d. Out of the forementioned evil there ariseth this good, that the gospel (being rejected by the Jews) is preached to the Gentiles, and they are thereby called and brought to salvation: see Act 13:42,46. Because now at first a few Jews only, and a multitude of Gentiles, are converted, it hath so fallen out, that the ceremonial law is the more easily abrogated, and the doctrine of the gospel and the grace of God is the better established.
To provoke them to jealousy; i.e. the Jews who embrace not the gospel: q. d. This grace that God hath bestowed upon the Gentiles, he will make use of in his appointed time, as a prick of holy jealousy to the Jews; he will by means thereof stir them up to a holy indignation and emulation, to see themselves so far outstripped by those whom they contemned, and thereupon to embrace the gospel, and become the people of God again. Thus, as God hath ordered that the casting away of the Jews should be an occasion of the calling of the Gentiles; so again, on the other hand, the calling of the Gentiles shall be an occasion of the restoring of the Jews.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. I say then, Have theystumbled“Did they stumble”
that they should fall? Godforbid; butthe supplement “rather” is betteromitted.
through their fallliterally,”trespass,” but here best rendered “false step”[DE WETTE];not “fall,” as in our version.
salvation is come to theGentiles, to provoke them to jealousyHere, as also in Ro10:19 (quoted from De 32:21),we see that emulation is a legitimate stimulus to what is good.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I say then, have they stumbled that they should fall?…. This is an objection, which the apostle takes from the mouth of an adversary; and the purport of it is, you say that the people of the Jews being blind, have stumbled at Christ and his Gospel, as was prophesied of them, and to which they were appointed; pray what were God’s view and end in this? was it that they should fall and perish eternally? if it be so, is not this doing himself, what he forbids others, namely, “to put a stumblingblock before the blind?”
Le 19:14, and can he be excused from cruelty, and rejoicing at the misery of others? or is their stumbling permitted, that they should “all” fall through unbelief, and be cast away? and so it is an objection of the same kind with Ro 11:1; or since they have stumbled, and have thereby fell into a forlorn and miserable condition, are they always to continue in it, as the last clause in the above cited passage suggests? To which the apostle answers,
God forbid; neither of these are to be admitted of. The end which God had in view, in suffering the Jews to stumble and fall, was not their destruction, but rather the salvation of the Gentiles; and especially not the destruction of “all” of them, blindness had only happened “in part” to them; for there was a remnant among them according to the election of grace, which should be saved; a chosen number, which obtained life and righteousness by Christ; yea, a fulness of them, how small soever their number might be now, which should be brought in; and still less that they should always continue in this sad condition, their unbelief had brought them into; for the time would come, when there would be a receiving of them as life from the dead, when all Israel should be saved. And at present there appeared nothing ill in view,
but rather through their fall, salvation is come unto the Gentiles. That is, the Gospel; which is sometimes called salvation, the Gospel of our salvation, the word of “salvation”; because it is a declaration of salvation by Christ, and is the power of God unto it; or a means made effectual by the power of God to convince persons, both of their need, and of the worth of it, and also a means of the application of it to them, by the Spirit of God: now this came to the Gentiles by the ministry of the apostles, according to the orders and command of Christ; and that through the fall of the Jews, their unbelief and rejection of the Messiah; for the Gospel was first preached to them, but they contradicting and blaspheming it, the apostles turned to the Gentiles, and preached it to them, as the Lord had commanded them: and thus they came to be acquainted with the doctrine of salvation by a crucified Christ, and to have it powerfully applied to their souls by the Spirit of God; when salvation might be said to “come” to them, in such sense as our Lord says it did to Zacchaeus and his house, Lu 19:9: and another end is to be answered hereby; which is
for to provoke them to jealousy: that is, to provoke the Jews to jealousy; not in an ill sense, as in Ro 10:19, and as they were provoked upon the first sending of the Gospel to the Gentiles, and the calling of them, when they discovered a great deal of envy, wrath, and bitterness; but in a good sense, as will appear in the latter day, when being convinced of their sin in rejecting the Messiah, and observing the many advantages the Gentiles have received by embracing him, and they have lost by their contempt of him, will be provoked to an holy emulation of them, and be stirred up through their means to seek the Lord their God, and David their King; and thus things will wind about in Providence. The fall of the Jews makes way for the Gospel among the Gentiles; and this having had its effects with them, will be a means of putting the Jews upon serious thoughts about, and a studious inquiry after, the true Messiah, and salvation by him; all which is a full answer to the question, and the objection contained in it.
Fuente: John Gill’s Exposition of the Entire Bible
Did they stumble that they might fall? ( ?). Negative answer expected by as in verse 1. First aorist active indicative of , old verb, to stumble, only here in Paul (see Jas 3:2), suggested perhaps by in verse 9. If is final, then we must add “merely” to the idea, “merely that they might fall” or make a sharp distinction between , to stumble, and , to fall, and take as effective aorist active subjunctive to fall completely and for good. H, as we know, can be either final, sub-final, or even result. See 1Thess 5:4; 1Cor 7:29; Gal 5:17. Paul rejects this query in verse 11 as vehemently as he did that in verse 1.
By their fall ( ). Instrumental case. For the word, a falling aside or a false step from , see 5:15-20.
Is come . No verb in the Greek, but or is understood.
For to provoke them to jealousy ( ). Purpose expressed by and the articular infinitive, first aorist active, of , for which verb see 1Co 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45; Acts 28:28, etc.).
The riches of the world ( ). See 10:12.
Their loss ( ). So perhaps in 1Co 6:7, but in Isa 31:8 defeat is the idea. Perhaps so here.
Fulness (). Perhaps “completion,” though the word from , to fill, has a variety of senses, that with which anything is filled (1Cor 10:26; 1Cor 10:28), that which is filled (Eph 1:23).
How much more? ( ). Argument a fortiori as in verse 24. Verse 25 illustrates the point.
Fuente: Robertson’s Word Pictures in the New Testament
1 ) “I say then,” (lego oun) “Therefore I say, assert, or affirm,” the proposition of Israel’s fall, blindness, deafness, being cut off, set aside as a nation from performing God’s work and worship for a season.
2) “Have they stumbled that they should fall?” (me eptaisan hina pesosin); “Have they (not) stumblei-for the purpose (in order that) they might fall?” God does not plan, fix, or decree the fall or judgment of any man or nation, without first calling him or them to truth and right. Man’s stumbling and fall, individually and nationally, does not surprise God or cause his nature to change. All things work “together,” not separately to or toward God’s glory, even the fall of men and nations, Rom 8:28.
3) “God forbid,” (me genoito) “May it not be so concluded,” on the basis of the righteousness of God, who is righteous “in all his ways,” Psa 19:9; Psa 119:137; Jer 12:1-8.
4) “But rather through their fall,” (alla to auton paraptomati) “But by means of their trespass,” their imposition on the longsuffering, goodness, and forbearance of God, Rom 2:4-7; Rom 10:21; through national Israel’s fall – apostasy from his call, that ended in their being driven in blindness among all nations, Luk 21:1 to Luk 24:53.
5) “Salvation is come unto the Gentiles”, (he soteria tois ethnesin) “Salvation came to the heathen, races, nations, or masses of humanity”. The responsibility to bear the message of personal salvation and redemption, that Israel once had, has now come, through Israel’s fall, to the church, called from among the Gentiles, Rom 1:15-16; Joh 20:21.
6) “For to provoke them to jealousy”, (eis to parazelosai autous) “in order to provoke them (national Israel) to jealousy;” Act 13:46-47; Act 22:18; Act 22:21; Act 28:24; Act 28:28.
Fuente: Garner-Howes Baptist Commentary
11. Have they stumbled, etc. You will be greatly hindered in understanding this argument, except you take notice, that the Apostle speaks sometimes of the whole nation of the Jews, and sometimes of single individuals; for hence arises the diversity, that onewhile he speaks of the Jews as being banished from the kingdom of God, cut off from the tree and precipitated by God’s judgment into destruction, and that at another he denies that they had fallen from grace, but that on the contrary they continued in the possession of the covenant, and had a place in the Church of God.
It is then in conformity with this difference that he now speaks; for since the Jews for the most part rejected Christ, so that perverseness had taken hold almost on the whole nation, and few among them seemed to be of a sane mind, he asks the question, whether the Jewish nation had so stumbled at Christ, that it was all over with them universally, and that no hope of repentance remained. Here he justly denies that the salvation of the Jews was to be despaired of, or that they were so rejected by God, that there was to be no future restoration, or that the covenant of grace, which he had once made with them, was entirely abolished, since there had ever remained in that nation the seed of blessing. That we are so to understand his meaning is evident from this, — that having before connected a sure ruin with blindness, he now gives a hope of rising again; which two things are wholly different. They then, who perversely stumbled at Christ, fell and fell into destruction; yet the nation itself had not fallen, so that he who is a Jew must necessarily perish or be alienated from God.
But by their fall salvation has come to the Gentiles, etc. The Apostle asserts two things in this place, — that the fall of the Jews had turned out for salvation to the Gentiles; but to this end — that they might be kindled by a sort of jealousy, and be thus led to repentance. He no doubt had an eye to the testimony of Moses, which he had already quoted, where the Lord threatened Israel, — that as he had been provoked by them to emulation through their false gods; so he also, according to the law of retaliation, would provoke them by a foolish nation.
The word here used denotes the feeling of emulation or jealousy with which we are excited, when we see another preferred before us. Since then it was the Lord’s purpose that Israel should be provoked to emulation, they were not so fallen as to be precipitated into eternal ruin; but that God’s blessing, despised by them, might come to the Gentiles, in order that they might at length be also stirred up to seek the Lord, from whom they had fallen away.
But there is no reason for readers to weary themselves much as to the application of this testimony: for Paul does not dwell on the strict meaning of the word, but alludes only to a common and well-known practice. For as emulation stimulates a wife, who for her fault has been rejected by her husband, so that she strives to be reconciled again; so it may be now, he says, that the Jews, seeing the Gentiles introduced into their place, will be touched with grief for their divorce, and seek reconciliation.
Fuente: Calvin’s Complete Commentary
Text
Rom. 11:11-24. I say then, Did they stumble that they might fall? God forbid: but by their fall salvation is come unto the Gentiles, to provoke them to jealousy. Rom. 11:12 Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness? Rom. 11:13 But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry; Rom. 11:14 if by any means I may provoke to jealousy them that are of my flesh, and may save some of them. Rom. 11:15 For if the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead? Rom. 11:16 And if the firstfruit is holy, so is the lump: and if the root is holy, so are the branches. Rom. 11:17 But if some of the branches were broken off, and thou, being a wild olive, was grafted in among them, and didst become partaker with them of the root of the fatness of the olive tree; Rom. 11:18 glory not over the branches: but if thou gloriest, it is not thou that bearest the root, but the root thee. Rom. 11:19 Thou wilt say then, Branches were broken off, that I might be grafted in. Rom. 11:20 Well; by their unbelief they were broken off, and thou standest by thy faith. Be not high-minded, but fear: Rom. 11:21 for if God spared not the natural branches, neither will he spare thee. Rom. 11:22 Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, Gods goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. Rom. 11:23 And they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again. Rom. 11:24 For if thou wast cut out of that which is by nature a wild olive tree, and wast grafted contrary to nature into a good olive tree; how much more shall these, which are the natural branches, be grafted into their own olive tree?
286.
Are there other cases of hardening besides the one referred to here?
287.
Explain Rom. 11:9-10.
REALIZING ROMANS, Rom. 11:11-24
476.
Paul says Israel did not stumble in order to fall. Explain.
477.
Explain how the rejection of the gospel by the Jews opened a door to the Gentiles. Use a scriptural example.
478.
Is God here spoken of as being responsible for producing jealousy? Explain.
479.
The riches of the worldExplain riches and world.
480.
Are the riches of the Gentiles and the riches of the world the same thing?
481.
Please do not grow discouraged in the midst of this difficult section. Remember, there is always more of each section that you do understand than that which you do not. Emphasize that which you do know. Attempt an explanation of the fullness of the Jews.
482.
Pauls ministry to the Gentiles was glorified in what act?
483.
If a Jew was provoked to jealousy, just what would his attitude be toward his own nation? toward the Gentiles?
484.
Does Paul suggest in Rom. 11:15 that one day there shall be a great turning to Christ among the Jews?
485.
Who or what is the first fruit and the lump?
486.
The root and branches are the same in thought as the first fruit and the lump. Do you agree?
487.
It is not at all difficult to determine who the branches are of Rom. 11:17. The problem is, who or what is the olive tree? What is your explanation?
488.
How could the Gentiles glory over the Jews? How could they overcome glorying?
489.
The power of faith is here seen. What is it?
490.
In what sense did God not spare the Jews?
491.
Gods severity is surely tempered with mercy. Explain.
492.
The grafting-in process is accomplished by both man and God. Explain each ones part.
493.
It would be easier for a Jew to become a Christian than for a Gentile. Explain.
Paraphrase
Rom. 11:11-24. By applying these prophecies to the Jews, you represent them as in a state of utter rejection. I ask, therefore, Have they stumbled so as to fall for ever? By no means; but through their fall salvation is given to the Gentiles, to excite the Jews to emulation, that by believing they may obtain the same privilege.
Rom. 11:12 Now, if the destruction of the Jewish church be the enriching both of the Jews and Gentiles, by making room for the gospel church, and if the stripping of the Jews of their privileges be the occasion of conferring these privileges on the Gentiles, how much more will their filling the church be followed with great advantages to the Gentiles?
Rom. 11:13 Now the rejection of the Jews, and the happiness of the Gentiles in their restoration, I make known to you Gentiles; and in as much as I am the apostle of the Gentiles, by proving these great secrets from the Jewish scriptures, I do honor to my ministry;
Rom. 11:14 If by any means I may excite to emulation those of my nation, and may save some of them, by persuading them to enter into the church.
Rom. 11:15 This I desire also for the sake of the Gentiles: Because, if the casting away of the Jews be the occasion of reconciling the Gentiles, what must the resumption of them be, but life from the dead? It will occasion a revival of religion, after a great decay.
Rom. 11:16 Their conversion will be pleasing to God: For if the first Jewish believers have been accepted of God, the whole nation will be so through their faith.
Rom. 11:17 Now, if many of Abrahams children were cast out of the covenant for their unbelief, and thou who art a Gentile, art, on thy believing the gospel, ingrafted instead of them, and, though unfit for such a favor, art become a joint partaker with the believing Jews of all the privileges of Gods covenant and church;
Rom. 11:18 Do not speak contemptuously of the broken off branches, as thinking thyself more excellent and more in favor with God than they: For if thou dost, know that thou bearest not the root, but the root thee.
Rom. 11:19 Thou wilt say, however, the natural branches were broken off, that we Gentiles might be admitted into the covenant and church of God.
Rom. 11:20 True; By unbelief they were broken off, and thou by faith standeth in their place. Do not think highly of thyself, as more favored of God than they. But be afraid, lest through pride thou also be broken off.
Rom. 11:21 For if God spared not the natural members of his covenant, but cut them off for their unbelief, perhaps he will as little spare thee, if thou behavest unsuitably to thy privileges.
Rom. 11:22 Admire then both the goodness and severity of God: towards the Jews, who are cast out of his covenant, severity; but towards the Gentiles, whom God hath admitted into his covenant, goodness; if thou continuest in the state wherein his goodness hath placed thee, by improving thy advantages, otherwise thou also shalt be cut off.
Rom. 11:23 And even the Jews, when they abide not in unbelief, shall be brought again into the church of God: for God is able and willing to unite them again to his church, on their believing the gospel.
Rom. 11:24 For if thou wert separated from thine idolatrous countrymen, and, contrary to thy nature, which was full of ignorance and wickedness, wert made a member of the covenant with Abraham, how much rather shall the Jews, who are the natural members of that Covenant, be restored again to their own honors and privileges, by believing the gospel, which is the accomplishment of the ancient revelations made to themselves?
Summary
The Jews stumbled at Christ. Did they stumble merely that they might fall? Certainly not. Rather, they stumbled that thereby they might contribute to the salvation of the Gentiles. If now their fall proves advantageous to the Gentiles, their reception back into the divine favor will prove still more so. This implies that they may be again received. And why not? The first converts from them were accepted. Surely then all will be received when they become converted. The Jews were rejected because of unbelief. Let them then but believe, and they will be accepted. And you, Gentiles, stand by belief. Do not grow proud and over-confident. For if God spared not the Jews when they did wrong, neither will he spare you. Towards the Jews, God has been severe in cutting them off; towards you he has been kind. Be careful now to deserve a continuance of his kindness. If not, you too will be rejected as the Jews have been.
Comment
b.
Their Rejection Not Final. Rom. 11:11-24
This section opens with a question, the meaning of which is not immediately apparent. The fall of the nation of Israel prompts the one last inquiry: Did they stumble that they might fall? The Israelites had as a whole stumbled over Christ. What Paul is asking here is: Was it the intention of God to place this stumbling block in their path with the express purpose of causing them to be eternally lost? In other words: Was their stumbling of such a nature as to cause them to be forever without hope? Nay, replies the apostle. Then follow in close succession two reasons for denying this thought. (1) It was not Gods purpose that in the stumbling of the Jews they be without hope, but rather that in this way he might give opportunity to the Gentiles to be saved. It is wonderful to observe from time to time as we read the Word, the way the Father makes use of Satans efforts and apparent victories to finally bring glory to his eternal name, If the Jews must reject Christ, then God will make out of it, not a means of bringing his vengeance upon his people, but rather of offering salvation directly to the Gentiles instead of through the Jews as he originally planned. (2) They did not stumble and fall in such a way as to be eternally lost, however. One day when they opened their blinded eyes to the purpose of God among the Gentiles, and were caused to think how God would so work among the Gentiles who were in times past no people, they would see that he would certainly work among those who had been his people, providing of course they accepted Jesus as Messiah, the source of Gods blessing among the Gentiles. Rom. 11:11.
288.
Give in your own words the meaning of the question in Rom. 11:11.
Rom. 11:12 a develops the thought suggested in Rom. 11:11 b. In Rom. 11:11 Paul has said that through the fall of Israel salvation was given to the Gentiles. Now in Rom. 11:12 a he describes this salvation as: the riches of the world and riches of the Gentiles. These riches were given because of, or through the loss or fall of Israel. How so? A clear case of this very thought is found in Act. 13:44-48. The Jews of Antioch of Pisidia were offered the riches of the gospel of Christ, but they refused it; they stumbled over it. Then it was that Paul said, Lo, we turn to the Gentiles . . . And as the Gentiles heard this, they were glad and glorified God; and as many as were ordained to eternal life believed. Thus did the fall of the Jews become the riches of the Gentiles. Thus did the stumbling of the Jew become the riches of the world. It was necessary first that the gospel be carried to the Jews. If they had received it, they would have carried it to the Gentile world; but since they refused even the message, it was given to the Gentiles directly through the apostles. Rom. 11:12 a.
In Rom. 11:12 b we have the positive side of this two-sided truth. The thought is this: although some Gentiles were blessed with the riches of the gospel as a result of the fall of the Jews, how much more will they (the Gentiles) be blessed in the fullness of the Jews. We take this thought of fullness to mean the turning of the Jews to Christ, that when the Jews finally do turn to Christ in great numbers, then the Gentile world will be blessed even more in the riches of salvation than they were when the nation first rejected Christ. The Jews will one day be the evangels of the cross and cause such a stir among the world as it has never known. Now this might appear to be a rather fanciful interpretation if we did not have Pauls own explanation of this very matter in the 15th verse. In this verse he explains Rom. 11:12 b. Rom. 11:13-14 are parenthetical in thought and contain a personal word of admonition to the Gentile readers to give heed to what Paul is saying. As he says, he was an apostle to the Gentiles, and in saying the things that he has just said and is about to say he glorifies (the purpose of) his ministry. He further says in this interposed thought that he is only saying these things that he might arouse in his brethren, the Jews, a godly jealousy so that they will desire and accept salvation in Christ. Now back to the thought broken by these words: Paul has just said that the Gentiles were blessed richly by the loss of the Jews, but he says this first blessing will not in anywise compare with the great blessing to be received when they finally lift the veil from their eyes and accept Christ. Now he states in Rom. 11:15 the same thought in other words: For if the casting away of them is the reconciling of the world (referring of course to the reconciliation that is to be found for the whole world in Christ) what shall the receiving of them be but life from the dead. Here we see that they who were once cast away will one day be received. How were they cast away? By their own willful rejection. How will they be received? In the same manner: by their own choice. And Paul says that this will be to the Gentile world like a resurrection. The power of God throughout the world will be so strong at this time that it will be as if God had caused a resurrection to occur over the land. In this case a resurrection of righteousness will occur in the conversion of the Gentiles. In Rom. 11:16 we have two similes which present pictures of the coming of the Jews to Christ. The first one is in the form of the familiar first fruits offering. It doubtless has reference to the example of Num. 28:26. The harvest was gathered and the flour ground; then a general mass of dough was formed which must be consecrated before it was used. A portion of it was taken and baked into a small cake. This was offered to the Lord. In this way the Jews were saying that all belonged to God even as did the representative small portion. Who in this analogy would represent the first portion? Before answering remember that the apostle is discussing the general turning of the Jews to Jesus as the Messiah. Therefore, I believe that the first portion, or first fruits were those few Jews in Pauls day who had accepted Christ. Because they had, they testified that all could if they would. And then looking back to the thought that the rejection of Israel was not final, we can see in this a picture of Gods estimation of Israel. He looks upon them as holy, not in the sense that they were saved, but his heart went out to them for all that they had been to him, and for what they could be to him if they would but accept his Son. Israel is not without hope; they will one day return, and even now God looks upon them as objects of his love. Rom. 11:16. As to the meaning of the second picture, we quote from Moses E. Lard, page 360: The same sentiment is reiterated, with the imagery changed. The root corresponds to the first Jewish converts, the branches to the rejected nation. Assuming the root of a tree to be holy, we naturally infer holiness of its branches. Such is the argument. The word holy has here the same meaning as in the preceding clause. If God has accepted the root, or first converts from the Jews, he will accept the whole nation when converted. Such is the import of the passage. It is a short, striking metaphor, with a perfectly clear meaning. Who were the branches in the last metaphor? Yes, the Jews. In Rom. 11:17 we have the statement that some of these branches were broken off. This plainly speaks of the rejection of Christ among Israel. By that rejection they were broken off. We do not maintain that these metaphor in Rom. 11:16-17 are connected in any other sense. There is no need to carry the application of these simple pictures any farther than the apostle does. He simple states that some of the branches were broken off; he does not allude to the tree. He places no emphasis upon the tree; why should we? The thought is rejection, and it is plainly statedlet us leave it there. Rom. 11:17 a.
289.
What is the twofold answer to this question? Show the great wisdom of God in it all.
290.
What is meant by provoke them to jealousy?
291.
What is the meaning of the phrase, the riches of the world?
292.
Give an example of the fall and loss of the Jews and the meaning of their fullness. Explain in your own words.
293.
Compare Rom. 11:12; Rom. 11:15.
294.
What relationship do Rom. 11:13-14 have to Rom. 11:12; Rom. 11:15?
295.
What is meant by life from the dead? cf. Rev. 20:5-6.
296.
What is the purpose of the two metaphors in Rom. 11:16?
Now appears once again the same comparison and thought of the Jews rejection that has been dealt with throughout the discussion. The reception of the Gentiles is stated in these words: And you, being a wild olive, have been grafted in among them. There were some branches who were not broken off; these of course were the Christian Jews. It was among these branches that the Gentiles were grafted in. The whole thought, of course, has reference to the salvation of the Gentiles as forming part of the church with the Christian Jews. Rom. 11:17 b.
297.
Explain the first metaphor. Who is the first fruit? Who is the lump?
298.
Explain the second simile. Who is the root? Who are the branches?
299.
Who was broken off and who was grafted in? What is the tree?
In the midst of this imagery there is the practical note and admonition of the 18th verse. It is well to realize the blessing of partaking of the wonderful benefits of the gospel as described in partaking of the root and fatness of the olive tree. But then we must not become high-minded or proud and speak against the Jews, for, Remember, says the apostle, that salvation came of the Jews. We do not mock the branches, but keep in mind that we owe a great deal to those branches, for without them we would have no Saviour, no revelation, no salvation. The Jews are like the root of the tree, and we are like the ingrafted branches of this tree. Rom. 11:18.
A rather veiled objection is now raised by the imaginary Gentile. Were not the branches broken off that I might be grafted in? In a sense this might be true, for even as we have said, the Gentiles were given opportunity to hear the gospel through the refusal of the Jews. But on the other hand, it was not to be supposed by the Gentiles that God loved them or preferred them above the Jews, and because of this he cast out the Jew that he might receive the Gentiles. No, the Jews were broken off only because of their unbelief. And further consideration of the matter will show us that we only stand in Gods favor because of our trusting reliance on Christ. Now if we begin to trust in ourselves and our position, we will have fallen into the same snare as the Jews. Considering this, be not high-minded but fear: for if God spared not the natural branches (when they looked to self-effort) neither will he spare thee (if you act in the same manner). Rom. 11:21.
As a conclusion to this thought of acceptance and rejection, we have Rom. 11:22. In all that has been said, it is easy to see the immutable decisions of the Creator. We behold his goodness and severity. God must, and always does, maintain justice. Those who willfully refuse he must sever; but, on the other hand, his goodness is always accessible. The Gentiles were the recipients of Gods goodness, which was summed up in the salvation they enjoyed. However, the Gentiles must also remember that a continuance in faith is as important as is the initial decision. The thought of continuing in Gods goodness as here used refers to the steadfastness on the part of man in the provisions God has made for his life and hope, rather than trusting in his own wisdom or good works. So it was that Paul admonished the Gentiles to behold the overall picture and realize that a trusting, humble reliance upon God through Christ was the only thing that could keep them from being cut off as was the Jew. Rom. 11:22.
300.
What is the admonition of Rom. 11:18?
301.
What is the objection of Rom. 11:21? How is it answered?
302.
How can we see in this circumstance the justice of God? What warning is given?
Now once again back to the thought of this whole section: The nation of Israel was not without hope, for if they would but cease in their course of unbelief they would be grafted in. There was only one barriertheir unbelief. God was ready and God was able to graft them in, even as he did the Gentiles. Rom. 11:23. Yes, indeed, he can graft them in. In some respects their acceptance by the Almighty would be more natural than his receiving of the Gentiles. A further point of comparison is made in the olive tree simile to emphasize this thought. The usual grafting process has been reversed in the case of the Gentiles. No one acquainted with the laws of grafting would graft a portion of a wild tree into the root of a tame tree, but this God has, in his mercy and wisdom, performed The wild branch of the Gentiles was grafted into the root of the Christian Jews. The plan of God was that the Messiah was predetermined to come to the world through the Jewish nation. Everything about him appeared in shadow and type in the scriptures of the nation of Israel. It should have been that Jesus would be welcomed as the crowning glory of Israels heritage. The church should have been accepted as the wonderful new creation of the Messiah. Yes, the church was meant to be the Jews own olive tree, but they stumbled over the suffering servant and missed his glorious kingdom. But then, one day when they will finally open their eyes, how they will then understand it all, how then will the dark things be made plain and the great pattern of God all fit together! This we take to be the import of the thought of the grafting in of the Jews into their own olive tree. Rom. 11:24.
Fuente: College Press Bible Study Textbook Series
(11) The Jews did, indeed, stumble at the stumbling-block mentioned in Rom. 9:32-33. Many were offended at Christ. But did their stumbling involve their utter and final ruin? It had a far more beneficent purpose than that. It brought salvation to the Gentiles, and it did this only to react as an incentive upon the Jews.
For to provoke them to jealousy.The reason why salvation had been extended to the Gentiles was to stir up them (the Jews) to emulation. Their privileges had made them negligent and apathetic. The sight of others stepping into those privileges was to rouse them from their apathy
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(11-24) In this section the Apostle goes on to consider further the bearings of the rejection, and here, first (Rom. 11:11-16), he considers the more hopeful side of it as regards the Jews themselves; their fall was not to be final, and there was every reason to think that their reconversion would more than make up for their fall; secondly (Rom. 11:17-24), he turns to the Gentiles and bids them remember how it was that they came to be inserted like a graft in the true theocratic stem, and warns them not to make use of their new privilege to boast against those who were refused to make way for them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Resultant Benefits of Israel’s Fall to Gentiles Glorious yet Conditional , Rom 11:11-22 .
11. Stumbled fall Palliating the apostasy of the Jews, the apostle distinguishes between a mere stumble and a fall. The former indicates recoverability, the latter finality of failure.
Provoke jealousy Arouse them by the rich display of mercy through the Gospel to an emulation for seeking like blessings. Our Saviour confined his ministry to the Jews; for reason see note on Matthew 10. The apostles first preached to Jews. Paul first preached to Jews, and it was not until by them rejected that he said, “Since ye count yourselves unworthy of eternal life we go to the Gentiles.” (Act 13:46.) And so at the Rome to which this epistle is written he said to the rejecting Jews, “The salvation of God is sent unto the Gentiles, and they will hear it.” (See Act 28:28.) Thus did the fall of the Jews become the riches of the Gentiles.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I say then, Did they stumble that they might fall? Certainly not, but by their false step salvation is come to the Gentiles, to provoke them to jealousy.’
‘I say then –’, followed by a question, is one of Paul’s indicators of the commencement of a further stage in his argument (compare Rom 11:1). And what follows is a declaration that salvation has come to the Gentiles, and that it was for this reason (among others already revealed in previous chapters) that the Jews had been allowed to stumble. And it is then stated that this salvation that has come to the Gentiles is intended to provoke the unbelieving Jews to jealousy, so that they too might turn back to their Messiah. Thus this opening verse includes both the main and the secondary themes of the passage.
This salvation that has come to the Gentiles will be the main theme of the passage that follows. It follows the equally important statement that there is a remnant according to the election of grace who have arisen among Israel, who have found what they were seeking for (salvation through the Messiah – Rom 10:9-10), and leads up to the final consummation when ‘the fullness of the Gentiles will have come in, and in this manner all Israel will be saved’ (Rom 11:25-26). It is, however, noteworthy for interpreting what follows, that the only people who are actually spoken of in this subsection as enjoying salvation in presumably large numbers are the believing Gentiles, (Rom 11:11) together with ‘some Jews’ (Rom 11:14). This may be seen as having implications concerning the meaning of ‘all Israel will be saved’ which is what caps the subsection (does it refer to believing Jews + believing Gentiles, or does it just refer to believing Jews?). The implication is that it includes those of whose salvation the passage has spoken, the Gentiles, seen as incorporated into Israel through being united with Jesus Messiah in the olive tree, along with those who are of ‘the remnant according to the election of grace’ (Rom 11:5).
The secondary theme is raised in the description of the stumbling of the Jews, which has resulted in their being broken off from Israel, and an assurance that they can still change their minds and respond to the Messiah and thus again become a part of the true Israel.
The point here is that a new Israel is being formed out of the old (Mat 21:43). Israel is to be purged of unbelievers, while it is to open its doors to all who come to believe in the Messiah, whether they be Jew or Gentile. Those who are to be cast out are no longer Israel, even though they might call themselves it. They are no longer true Jews (Rom 2:25-29). Thus the nation of Israel in Palestine today is named as such by man not by God. But in God’s eyes Israel is His believing people. Men can therefore only become Israel by responding to Jesus Messiah.
But now as a result of their rejection of the Messiah salvation has come to the Gentiles. It should, of course, be remembered that Gentiles had always been welcome to become children of Israel. Proselytes from among the Gentiles were regularly initiated into Israel, having been circumcised and instructed in the Law (see Exo 12:48). Indeed Jesus had criticised the Pharisees for making proselytes twice the children of Gehenna than they were themselves (Mat 23:15). Note how Jesus sees unbelieving Jews as ‘children of Gehenna’ (branches cast out in order to be burned). Thus there was nothing unusual about Israel absorbing Gentiles. On the other hand, unbelieving Israel (with a few exceptions) made no great effort to win the Gentiles. They sat in their synagogues and waited for the Gentiles to come to them. Nevertheless many Gentiles had become proselytes and had therefore become part of Israel, the old unbelieving Israel who had now in the main rejected their Messiah. But now there was a new outreach to the Gentiles in the form of Paul and his fellow-labourers. It was not this, however, which caused the trouble (except occasionally). What caused the trouble was the basis on which Gentiles were being welcomed, on terms of faith in the Messiah without circumcision.
So the question is, does ‘the stumbling’ of the majority of the old Israel, which has been referred to in Rom 11:10, mean that they have irrevocably fallen, with no hope of salvation? ‘Certainly not’, says Paul. The truth is rather that through their false step salvation has come to the Gentiles. Paul was very much aware of the truth of this for he himself had been caused to turn to the Gentiles because of the obstinacy of the Jews, when he had gone to their synagogues with a great desire to win them to their Messiah (Act 13:42-47, which brings out that many Jews and proselytes did believe, but that the majority in the synagogue rejected the Gospel). Compare Act 14:1-3; Act 18:4-7; Act 19:8-10; Act 28:23-29.
And Paul adds to this argument the point that one of the consequences of this was to provoke the Jews to jealousy. Presumably his point is that as a result of seeing the blessing that Jesus Messiah and His salvation brings to believing Gentiles, many of the Jews will become jealous and will be persuaded to return and respond to Him (Rom 11:14). He is greatly concerned lest the idea become prevalent that Jews are not to have the Gospel preached to them, or lest Jews see themselves as excluded. (It is possible that such an idea had grown up among some in Rome when all Jews were expelled from Rome leaving the Gentile church on its own. Some may well have interpreted it as signifying God’s promotion of Gentiles as opposed to Jews).
Fuente: Commentary Series on the Bible by Peter Pett
Unbelieving Israel’s Fall Is Not Necessarily Permanent (11:11-12).
Paul now makes clear that the fall of unbelieving Israel is not necessarily permanent. As he will point out, they can be regrafted onto the olive tree (Rom 11:23). This theme then raises a question about the main emphasis in Rom 11:11-32. Is the main emphasis that the conversion of Gentiles is intended to bring Israel to the Messiah (Rom 11:11-12; Rom 11:14-15; Rom 11:23-24), or is it that a new Israel has been formed including in it the nucleus of the elect of Israel (Rom 11:5) and all the Gentiles who have responded to the Messiah (Rom 11:17; Rom 11:22-24), so that all might enjoy God’s salvation? There really is no contest, for while the former is an undoubted fact that underlies what is said, there can really be no doubt that Paul’s main purpose is to bring a new revelation concerning the incorporation of the believing Gentiles into the true Israel, based on what he has already revealed in Gal 6:16 (that the church is the Israel of God). And this is finally evidenced in that it builds up to the dramatic statements in Rom 11:25-26, and the final conclusion in Rom 11:32. It is just that, being Paul, he cannot resist using what he is saying for the practical purpose of arousing Gentile Christians to seek the conversion of Jews to their Messiah, and to correct their attitudes towards them. Thus we would contend that the main aim of the subsection is to give teaching concerning the forming of the new Israel, with its final triumph in view, resulting in salvation for all, both Jew and Gentile (Rom 11:25-26).
In order to demonstrate this further let us consider what Rom 11:11 ff. tell us about the Gentiles who come to the Messiah:
The stumbling of the unbelieving Jews was so that salvation might come to the Gentiles (Rom 11:11).
The casting away of the unbelieving Jews was to result in the reconciliation of the world i.e. the Gentiles (Rom 11:15).
The receiving of the converted Jews was to result in life from the dead for all, thus including the Gentiles (Rom 11:15).
The breaking off of the branches was so that the Gentiles might be grafted in so as to fully partake of the goodness of the olive tree (Rom 11:17), in other words so that they might enjoy the benefits of being Israelites.
The root of Israel has borne the branches, thus making them a part of redeemed Israel (Rom 11:18).
God’s goodness is revealed towards the Gentiles and they must continue in that goodness (Rom 11:22.
The aim was that both Jews and Gentiles be grafted in to the one tree (Rom 11:24), thus becoming the Israel which the olive tree represented, and thus being part of the ‘all Israel’ which will be saved (Rom 11:26).
The full number of the Gentiles were to come in (Rom 11:25).
They have now obtained mercy ( Rom 11:30 ).
God will have mercy on all (Rom 11:32).
It is clear then that the theme of Gentile salvation, viewed from different aspects, is what is primarily proclaimed throughout the passage.
The secondary theme, although an important one, is that of reaching out to unbelieving Israel to seek to incorporate them into the true Israel. Thus:
The aim is to provoke them to jealousy (Rom 11:11). But this is because salvation has come to the Gentiles.
Their fall has resulted in riches for the world/Gentiles, how much more then will their fullness (Rom 11:12).
Paul is speaking to the Gentiles, partly with a view by any means of provoking Israel to jealousy (Rom 11:13-14), because the receiving of them back will be ‘life from the dead’ (Rom 11:15).
The Christians from among the Gentiles are not to glory over unbelieving Israel, who have been broken off from Israel, but are to recognise that if they do not continue on steadfastly they will go the same way (Rom 11:17-22).
If unbelieving Israel do not continue in their unbelief they will be regrafted in (Rom 11:23-24).
The hardening of Israel has occurred so that the full number of Gentiles responding to Christ will ‘come in’ (Rom 11:25).
Fuente: Commentary Series on the Bible by Peter Pett
God Has Established A True Israel Based On The Remnant Who Have Responded To The Messiah, With The False Israel Being At Least Temporarily Cast Off, To Be Restored If They Turn To The Messiah And Rejoin The True Israel (11:11-32).
We now commence with a new subsection, commencing as so often in Romans with a question, although one that continues the theme of Rom 11:8-10. In it we have the clearest evidence of the fact that the ‘true church’, consisting of all true believers, is the continuation of Israel. It is not that the church has replaced Israel. Rather it IS the continuation of the Israel that was validated by God at Sinai, in the same way as a branch grafted into an olive tree becomes the olive tree. It is now unbelieving Jews who are not a part of Israel. The Gentile believers are incorporated into the true Israel, into that Israel which has believed in the Messiah, on the same basis as they have always been, by submission in faith to the (new) covenant (compare Exo 12:48). So what man sees as Israel is no longer so in God’s eyes. True Israel is composed of all true believers in the Messiah. (See excursus at the end of the chapter).
As a consequence of the predominance of Gentiles in the church (which was inevitable once the Gospel was proclaimed to the Gentiles, simply on the grounds of statistics), and of the antagonism of those who ‘say they are Jews and are not’ (Rev 2:9), this truth has in the main been lost sight of, except by some scholars, but the reason why all the Old Testament promises belong to the church is not by transfer, but is precisely because the church is the continuation of the true Israel, based on the true vine (Joh 15:1-6). It is not a matter of replacement, but of continuation. It is not that the church is ‘spiritual Israel’ or has ‘replaced Israel’, with Israel continuing in existence separately. It is that in God’s eyes the church is the genuine continuation of the pre-Christian Israel. Hundreds of thousands of Jews, who had been very much of a part of the ‘old Israel’, were now the foundational material of the ‘new Israel’. The remnant were the true Israel (Rom 9:27). The remainder had been cast out of Israel. So all the promises now belong to the new congregation (church) which is composed of both Christian Jews and Christian Gentiles, who together form the true Israel.
We must not overlook what the huge importance of the coming of the Messiah has been. The whole of Israel’s thinking had been focused on His coming (compare Joh 1:1-18). Thus when He came the existence of Israel was dependent on their response to Him. His coming had been a main purpose for God’s choice of them. It was from the womb of Israel that He came (Rom 9:5). Thus His coming separated off the unbelievers in Israel from the true Israel (Mat 21:43), and it was the true Israel which in God’s eyes were Israel, His ‘new nation’. And that was revealed by Jesus as those who were fruitful branches of the true vine, with the false branches being cut off (Joh 15:1-6), or, as Paul would have said, of the olive tree (Rom 11:16-24; Paul had to alter the illustration to an olive tree because no one grafted branches into a vine, and both were seen in the Scriptures as pictures of Israel).
In the days following Jesus’ death and resurrection the true Israel was revealed, and it was revealed on the basis of response to the Messiah. In God’s eyes it was not the Christian Jews, the believers, who were cut off from Israel. It was the unbelievers, even though they were in the majority. It was these who were cut off from the true Israel, founded on Jesus Christ (Matthew 16 18), as Paul will shortly make clear. And God’s true Israel has continued on through the centuries in the form of the church, which IS the continuation of the true Israel. The early church never ceased thinking of themselves as Israel, and God never ceased looking on them as Israel. It is unbelieving Israel that has been rejected. It is no longer Israel in God’s eyes even though it might be so in its own eyes. Compare Act 4:25-28 where it is made clear that the majority of the people of Israel were now aligned with the nations in antagonism towards God’s Messiah. So while God may still look on the unbelievers with favour because of His love for the Patriarchs (Rom 11:28, but depending on how we interpret it)), He nevertheless does not look on them as consisting of the true Israel. They can only become a part of the true Israel by responding to Jesus Messiah.
Paul does, however, emphasise that God has not finally closed the door on Jews, only on their mind set. Their position was not totally lost. If they would but come to Christ then they too could become a part of the true Israel, God’s elect, and could bring into it all the riches of their culture. But their fall had been necessary in order that salvation might come to the Gentiles, for their way of thinking would never have allowed the kind of outreach achieved by the church of Christ. And it is unquestionable that that fall (partly through the persecution that it produced) resulted in the riches of Christ going out into the world (Act 8:1; Act 8:4; Act 11:19-26; Act 13:45-46; Act 13:50-51; Act 14:19-25). Thus their loss contributed to the riches of the Gentiles in that many of the Gentiles came to believe and enjoy the full riches of Christ (2Co 8:9; Eph 1:7; Eph 1:18; Eph 2:7; Eph 3:8; Col 1:27; Col 2:2). However, God’s hope was that when the unbelievers saw the new spiritual freedom in the church, and recognised the glorious liberty of the new children of God and the greatness of their blessings, they would become jealous, and would determine to have them for themselves by responding to Christ. For if only they were willing to submit to Christ their contribution could be so great.
Fuente: Commentary Series on the Bible by Peter Pett
The Grafting in of the Gentiles In Rom 11:11-24 Paul explains how the door of opportunity has opened for the Gentiles to be grafted into the vine of Israel (Rom 11:11-16). He adds a warning to the Gentiles not to boast of themselves because it is still God’s mercy towards Israel that supports their opportunity for salvation (Rom 11:17-24).
The Analogy of the Vine in Scripture – The analogy of Israel and the Church as the branches of a grape vine were used by Jesus Christ in Joh 15:1-10. The analogy of a vine is used by Paul the apostle to describe the grafting of the Gentiles into the vine and the severing off of some of the branches of Israel (Rom 11:11-24). The analogy of the vine is found in the Old Testament Scriptures as well. Joseph interprets a dream that involved a vine with three branches (Gen 40:1-23). Moses prophesies of Israel’s backslidings by comparing them to Sodom and Gomorrah using the analogy of a vine (Deu 32:32). Jotham the judge tells a parable about leaders over Israel using the analogy of a vine and other plants (Jdg 9:7-21). The psalmist (Psa 80:8; Psa 80:14-15), and the prophets Isaiah (Isa 5:1-7), Jeremiah (Jer 2:21), Ezekial (Eze 17:1-10), and Hosea (Hos 10:1) use the analogy of a vine to describe the nation of Israel. The analogy of the vine is used to describe others as well (Psa 128:3, Son 6:11; Son 7:8; Son 7:12).
Deu 32:32, “For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter:”
Psa 80:8, “Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.”
Psa 80:14-15, “Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine; And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.”
Jer 2:21, “Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?”
Hos 10:1, “Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images.”
Psa 128:3, “Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table.”
Rom 11:11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
Rom 11:11
Word Study on “fall” The Greek word “fall” ( ) means, “to be completely ruined” ( BDAG), or “fall beyond recovering” ( NIV). The Jews have “fallen” from God’s favor (Gal 5:4).
Gal 5:4, “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace .”
Rom 11:11 “but rather through their fall salvation is come unto the Gentiles” – Illustration:
Act 13:46, “Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles .”
Act 18:6, “And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles .”
Rom 1:16, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek .”
Rom 11:11 “for to provoke them to jealousy” Comments – Paul has just Moses’ statement concerning God’s plan to provoke Israel to jealousy through the Gentile people in Rom 10:19, “But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.” We see an example of Israel’s jealousy in Act 18:1-16, when the Jews became extremely jealous of Paul in the city of Corinth.
Rom 11:12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
Rom 11:12
The TCNT reads, “And, if their falling away has enriched the world, and their failure has enriched the Gentiles, how much more will result from their full restoration !”
The NIV reads, “how much greater riches will their fullness bring!”
Rom 11:12 Comments – Rom 11:12 declares that if Israel’s fall and demise will result in riches for the world, then, when God begins to restore Israel to its fullness, it will result in untold glories for the nations of the world. The phrase, “how much more their fulness” means, “how much more riches for the Gentiles when Israel comes to its fullness.”
This idea is carried into the next five verses. Verse 15 says that God’s reception of Israel will mean life from the dead for the Gentiles. Verse 16 uses symbols to illustrate this truth. If Israel is the first fruit that God sanctifies, then the lump, which represents the Gentiles, is also made holy. Likewise with the root, which is Israel, and so it is with the branches, which are the Gentiles.
Israel will come back to God much like the return from Babylonian exile. Perhaps not every individual will return, such as happened in the return from the Babylonian exile, but, most of the people, as a nation, will return.
Rom 11:13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
Rom 11:13
[198] Strabo writes, “The inhabitants of this city apply to the study of philosophy and to the whole encyclical compass of learning with so much ardour, that they surpass Athens, Alexandreia, and every other place which can be named where there are schools and lectures of philosophers.” See The Geography of Strabo, vol. 3, trans. H. C. Hamilton and W. Falconer (London: George Bell and Sons, 1889), 57.
Act 23:16, “And when Paul’s sister’s son heard of their lying in wait, he went and entered into the castle, and told Paul.”
Since ancient times, a Jewish child was exposed to three levels of education at the respective ages of five, ten, and fifteen, at which levels they studied the Mikra, Mishnah, and Gemara or Talmud. Their secular education was tied to their study of the Law of Moses. [199] Therefore, Saul would have been introduced to the Hebrew Scriptures at an early age, and studies through his early teenage years. Paul would have been then admitted into the Jewish community as a competent and instructed member. All Jewish boys were also to be trained in a trade about this age, which was believed to help a person live a balanced life. [200] For Paul, we know that he was trained as a tent-maker (Act 18:3). If the parents wanted their children to acquire additional education, they sent them to Jerusalem, where there were schools of well-known rabbis. [201] Paul was probably sent to Jerusalem to further his training in Jewish law as a teenager. In his quest for education, he found himself seeking a meaning in life that went beyond his reasoning. Because of his Jewish heritage, he was later trained in the strictest of sect of the Jews, that of a Pharisee, and in this training, he sat under the most well-known Hebrew teacher of his day, a man called Gamaliel (Act 22:3).
[199] Nathan Drazin, History of Jewish Education from 515 B.C.E. to 222 C.E. (Baltimore: The John Hopkins Press, 1940), 14.
[200] One Jewish rabbi wrote, “Excellent is the study of the Law combined with some worldly occupation, for toil in them both puts sin out of mind. But all study of the Law without some labor comes in the end to naught and brings sin in its train.” ( Aboth 2.2) See Nathan Drazin, History of Jewish Education from 515 B.C.E. to 222 C.E. (Baltimore: The John Hopkins Press, 1940), 20.
[201] R. F. Youngblood, F. F. Bruce, R. K. Harrison, and Thomas Nelson Publishers, Nelson’s New Illustrated Bible Dictionary, rev. ed. (Nashville, TN: Thomas Nelson Publishers, 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), “Education.”
Act 18:3, “And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.”
Act 22:3, “I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.”
He was schooled in Greek rhetoric, philosophy, sophistry and literature. He had seen man’s wisdom at its best as he studied Greek philosophy. He has seen man’s religion at its best as he studied under Gamaliel. In these two educational environments, Paul was yet to find a purpose in life. Paul could have easily reasoned with the greatest Greek mind to these Greek converts. For he says, “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. And my speech and my preaching was not with enticing words of man’s wisdom” (1Co 2:1; 1Co 2:4). We see Paul quoting from the Greek poet Aratus in Act 17:28 while preaching in Athens, but that did not bring him close to God. Yes, he came closer to discovering the truth at the feet of Gamaliel than at the University of Tarsus, but it did not answer the most important question in life, “What is the meaning of life and why am I here?” He had seen man’s wisdom at its best as he studied Greek philosophy. He had seen man’s religion at its best as he studied under Gamaliel. Both failed to explain the meaning of life. It is this heritage that prepares Paul to become the apostle to the Gentiles.
Rom 11:13 “I magnify mine office” Comments God ordained Paul’s office, calling him as an apostle to the Gentiles. Paul could not magnify himself because of his own human frailty; however, when he moved in his office under the anointing, as he is so doing when writing the epistle of Romans, Paul can exalt this divine office because he understands he is walking in harmony with the Spirit of God. He is speaking the words of God by the Spirit of God.
Why does Paul magnify his office here? So that he can provoke the Israelites to jealousy unto salvation. Paul, and Israelite, was sent to the Gentiles. The Israelites, seeing the Gentiles partaking of God’s promises in the Messiah, would then become jealous to receive Him.
Illustrations:
Act 13:46
Act 18:6, “And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.”
Rom 11:14 If by any means I may provoke to emulation them which are my flesh, and might save some of them.
Rom 11:14
Act 13:45, “But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.”
Rom 11:13-14 Comments Paul’s Office of an Apostle Magnified to Provoke the Jews – In Rom 11:13-14 Paul magnifies his office as an apostle to the Gentiles in hopes of provoking the Jews to jealously. Paul refers to his ministry to the Gentiles in other passages (Gal 2:7, 1Ti 2:7).
Gal 2:7, “But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)”
1Ti 2:7, “Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity.”
2Ti 1:11, “Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.”
Rom 11:15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?
Rom 11:15
The word “dead” in Rom 11:15 refers to spiritual death and separation from God. Paul uses it in this same sense in Eph 2:1, “And you hath he quickened, who were dead in trespasses and sins;”
Rom 11:16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.
Rom 11:16
NLT, “And since Abraham and the other patriarchs were holy, their descendants will also be holy just as the entire batch of dough is holy because the portion given as an offering is holy. For if the roots of the tree are holy, the branches will be, too.”
Rom 11:16 “the lump is also holy” – Comments – The word “lump” literally means “a lump of dough” (Num 15:14-24). The NASB reads “the first piece of dough,” and the NIV reads, “the part of the dough.”
Scripture References – Note:
Neh 10:37, “And that we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage.”
Eze 44:30, “And the first of all the firstfruits of all things, and every oblation of all, of every sort of your oblations, shall be the priest’s: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house.”
Rom 11:16 “and if the root be holy” – Comments – This phrase could represent the origin of the nation of Israel. Israel is still God’s chosen people, yet they too must turn their faith towards Jesus Christ.
Rom 11:16 Comments – Rom 11:16 continues the idea from verse 12. Verse 16 uses analogies to illustrate this truth. If Israel is the firstfruit that God sanctifies, then the lump, which represents the Gentiles, is also made holy. Likewise with the root, which is Israel, and so it is with the branches, which are the Gentiles.
Rom 11:17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;
Rom 11:17
Rom 9:8, “That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.”
Gal 3:29, “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”
Gal 4:24, “Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.”
Rom 11:18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
Rom 11:18
Joh 4:22, “Ye worship ye know not what: we know what we worship: for salvation is of the Jews.”
Rom 11:19 Thou wilt say then, The branches were broken off, that I might be graffed in.
Rom 11:20 Rom 11:20
Heb 3:19, “So we see that they could not enter in because of unbelief .”
Scripture References – Note:
Hab 2:4, “Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.”
Joh 3:36, “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.”
Rom 1:17, “For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.”
Gal 3:11, “But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.”
Heb 6:12, “That ye be not slothful, but followers of them who through faith and patience inherit the promises.”
Heb 10:38, “Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.”
Rom 11:20 “and thou standest by faith” – Scripture References – Note:
1Pe 1:5, “Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.”
Rom 11:20 “Be not highminded, but fear” – Comments – This is humility for us and hope for Israel, for God is able to graft them in (Rom 11:23).
Illustration – An illustration of this pride is given in the previous verse 19.
Rom 11:19, “Thou wilt say then, The branches were broken off, that I might be graffed in.”
Also, note:
Rom 12:16, “Be of the same mind one toward another. Mind not high things , but condescend to men of low estate. Be not wise in your own conceits.”
Scripture References – Note:
Php 2:12, “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling .”
Heb 4:1, “ Let us therefore fear , lest, a promise being left us of entering into his rest, any of you should seem to come short of it.”
Rom 11:21 For if God spared not the natural branches, take heed lest he also spare not thee.
Rom 11:21
1. The angels –
2Pe 2:4, “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;”
2. The old world in Noah’s time –
2Pe 2:5, “And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;”
3. Sodom and Gomorrah –
2Pe 2:6, “And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;”
4. The children of Israel –
Eze 20:17, “Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness.”
5. God ultimately spared not His only Son –
Rom 8:32, “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?”
Rom 11:21 “take heed lest he also spare not thee” Scripture References – Note:
Heb 2:1
Rom 11:22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
Rom 11:22
Rom 15:9, “And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.”
This shows the nature of God. In the Old Testament, we see God’s severe judgment. In the New Testament, we see God’s love and grace. God is both a loving God and a severe judge.
God is good in giving us all that pertains to life and godliness.
2Pe 1:3, “According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:”
God is severe in that He holds us accountable for what He has given to us.
Illustration – In managing people for years, I learned that a good manager does two things to make a business successful. A manager needs to give the employees the resources that they need. However, in doing this, a manager hold the employees accountable for the use of these resources.
Rom 11:22 “if thou continue in his goodness: otherwise thou also shalt be cut off” Comments Rom 11:22 clearly shows that the doctrine of once saved, always saved is inaccurate. Other Scriptures support this fact.
Mat 10:22, “And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.”
Joh 15:2, “Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.”
Joh 15:6, “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.”
Gal 6:9, “And let us not be weary in well doing: for in due season we shall reap, if we faint not.”
Col 1:23, “If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;”
Heb 3:6, “But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.”
Heb 3:14, “For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;”
Regarding the phrase “thou also shalt be cut off,” this Greek word is the second person, singular with the emphatic personal pronoun, meaning, “you yourself will be cut off.”
Rom 11:23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.
Rom 11:23
2Co 3:16, “Nevertheless when it shall turn to the Lord, the vail shall be taken away.”
Fuente: Everett’s Study Notes on the Holy Scriptures
An Admonition and Encouragement to Gentiles and Jews.
The result of Israel’s defection for the Gentiles:
v. 11. I say, then, Have they stumbled that they should fall? God forbid! but rather through their fall salvation is come unto the Gentiles for to provoke them to jealousy.
v. 12. Now, if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fullness?
The apostle here again guards against a false conclusion: Surely Israel, the great mass of the Jewish nation, did not stumble for the purpose of falling? Was the fall of the Jews, the result of their taking offense at the Messiah, a purpose and object of God, in the sense that He takes pleasure and satisfaction in their destruction? That is a gross misunderstanding of God’s essence and qualities which many people even today read into the arguments of Paul. And therefore he interposes a horrified: By no means! God under no circumstances purposes and plans the destruction of any man; He never takes delight in the wrong-doing and the consequent damnation of sinners. But the design which God took out of the self-imposed misfortune and condemnation of the Jews was another: that through their transgression salvation should come to the Gentiles, and that the Jews should be provoked to zeal, to be stimulated to follow. The unbelief of the Jews, their rejection of the Messiah, has resulted in this, that the Gospel of salvation was brought to the Gentiles, as the Book of Acts shows in many instances. But the fact that the Gentiles now accepted the Word of salvation had the purpose to excite the emulation of the Israelites, to urge them to follow the example of the Gentiles And also to become partakers of the redemption in Christ. In the great mass of the Jews that had not yet accepted Christ there were many that had not yet hardened their heart, but that simply followed their leaders without proper knowledge of the dangerousness of their position. Upon these, the remnant according to the election of grace, the fact that the Gentiles accepted the Gospel and the Messiah was intended to make such an impression that they would thereby be urged also to accept the salvation of Christ.
And a further result of the transgression of Israel is noted: Furthermore, if their trespass is the wealth of the world, and their diminution the wealth of the Gentiles, how much more their fullness! The transgression of the Jews, their denial and rejection of the Messiah, has brought these same riches, salvation in Christ, to the world at large; it was due largely to their defection that the apostles were obliged to turn to the Gentiles. And so the loss of the Jews, what they lost, their damage, their hurt, what they deprived themselves of by their foolishness, was the gain of the world outside of Israel, it brought salvation to the Gentiles. But if this is true, how much more will the fullness of the Jews result in the benefit of the Gentiles! The fullness is that which is filled up, made full, completed, the sum total of those out of the midst of the Jewish people who are under the election of grace, v. 5. The fact that their full number is gradually reached, that the body of believers from their midst is made complete, will result in a further gain for the world. This is treated at length in the next section.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rom 11:11-12. Have they stumbled? &c. The English reader may imagine that as the same word fall is used in the translation, so it is in the same word in the Greek. But their fall, and the fall of them, is , the same word which we render offence, ch. Rom 5:15; Rom 5:17-18 whereas that they should fall, is . Now , to fall, is used sometimes in a sense so very emphatical as to signify being slain; and it is in this sense that St. Paul uses it here; when he says, that they should fall, he means a fall quite destructive and ruinous: whereas by their fall, and the fall of them, he means no more than such a lapse as was recoverable; as in the case of Adam’s offence. Through their fall, must imply only, “Through that which occasioned their fall:” for it should be well observed, that the fall of the Jews was not in itself the cause or reason of the calling of the Gentiles, or of their obtaining salvation: for, whether the Jews had stood or fallen, whether theyhad embraced or rejected the Gospel, it was the original purpose of God to take the Gentiles into the church; and that purpose, which he purposed when he made the covenant with Abraham, was the reason why the Gentiles were taken into the church,and not the fall of the Jews. Nor, for the same reason, was their fall the necessary means of salvation to the Gentiles; for the unbelief of the Jews could be no cause of the faith of the Gentiles. Therefore their fall must not be here understood simply, but under its proper circumstances, or in connection with its cause; or as connecting the dispensation which occasioned it. The extensiveness of the divine grace, which threw down the boundaries of their peculiarity, occasioned their fall; and thus through their fall salvation came to the Gentiles; or that which made them fall, brought salvation to us. Their fall is put for the cause of their fall, by a metonymy of the effect; nor is this mode of speech objectionable, any more than that, 1Co 11:10. For this cause ought the woman to have power on her head, because of the angels; where power is put for a veil, the token of man’s superiority, and the woman’s subjection. And so the glory of God, Rom 3:23 is put for that whereby God is glorified; and the enmity, Eph 2:15 is put for the cause of their enmity. Though the same word is used here and Rom 11:14 that is used ch. Rom 10:19 which is there well enough rendered provoked to jealousy; yet in this place it is improperly translated in that manner: for it is to be understood here, in the good and laudable sense; namely, being excited to emulate the good and virtuous; and therefore should be rendered, to excite them to emulation. The extensiveness of the divine grace occasioned the fall of the Jews; which extensive grace brought salvation to the Gentiles. And the Jews seeing the Gentiles enriched with the honours of God’s people, appearing illustriously in the gifts of the Spirit conferred upon them, ought to have been thereby convinced of their mistake, and excited by repentance and faith to have recovered the degree of dignity whence they were fallen. Thus the Jews were so far from being fallen beyond a possibility of recovering themselves through grace, that their fall was so circumstanced, as to afford them a motive to be zealous in attempting to gain what they saw they had lost. See Locke.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 11:11 . At this point begins the teleological discussion respecting the , Rom 11:7 . See the contents above.
] quite as in Rom 11:1 : I ask therefore , attaching it by way of inference to the just supported by Scripture.
, .] But their stumbling had not the aim (ordained by God) that they should fall? i.e. , by the fact of their stumbling at Christ (Rom 9:32-33 ), and refusing faith to Him, has the divine purpose not aimed at their everlasting ? This emphasis on ( come to be prostrate ) involves the climactic relation to (to stumble ), a relation which Hofmann loses sight of when he makes the question express nothing further than: whether the fall which Israel suffered had been its own aim? Photius aptly remarks: , . Others have found the point of the question not purely in the climax of the two figurative verbs, but in definitions mentally supplied , which, however, as such, cannot be admitted. So, in particular, Augustine and many: only in order that they should fall, as though it ran , as Umbreit still takes it (comp. Hofmann); further Melancthon: “non sic impegerunt Judaei, ut in tota gente nemo sit salvandus,” as though it ran ; and yet further, Ewald: “that they might purely in accordance with the divine design, and therefore without their freedom and their own will, fall into sin and into destruction,” as though it ran , or the like. We must simply abide by the view, that is a figure for the taking offence at Christ which refuses faith, and a figure for the being involved in everlasting destruction; comp. Heb 4:11 , Sir 2:7 . In the former the latter was not present as the aim of God’s purpose.
On , comp. the proverb: , Polyb. xxxi. 19. 5, xxxi. 20. 1; and on the sense of moral stumbling, Jas 2:10 ; Jam 3:2 ; 2Pe 1:10 ; Eur. Aeg. fr . ii. 1 : . The subject is the of Rom 11:7 , the mass of the people not belonging to the .
.] through their fault consisting in the refusal of faith, through their offence . . does not refer to (Reiche, Tholuck, and several others), which the emphatic sense of . forbids; but in substance that is meant, which is morally characterized by means of as delictum (so rightly Vulg.), as (comp. Joh 16:9 ), according to its stated figurative designation (comp. also Rom 4:25 , Rom 5:15 ). Quite against the usage of the N. T., Tholuck renders: defeat (Diod. xix. 100).
] sc . . That through the despising of the Messianic salvation on the part of the Jews its attainment by the Gentiles was effected this experience Paul had learnt to recognise as that which it actually was, as the way which the fulfilment of the divine arrangement, Rom 1:16 , took. Comp. Mat 21:43 ; Mat 22:9 ; Act 13:46 ; Act 28:28 .
. ] aim; comp. Calovius: “Assumtio novi populi directa fuit ad veteris provocationem ad aemulationem, ut nempe Israelitae seria aemulatione irritati, et ipsi doctrinae ev. animos suos submitterent.” Comp. Rom 10:19 . With this . ., exactly the counterpart of is expressed.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1895
THE RESTORATION OF THE JEWS A BLESSING TO THE GENTILES
Rom 11:11-12. I say then, Have they [the Jews] stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
THE ways of God are in the great deep, and his footsteps are not known: they are utterly inscrutable to us: as high as the heavens are above the earth, so are His ways above our ways, and His thoughts above our thoughts. We cannot see the end of any one of his dispensations. Who could ever have conceived the designs of God in suffering Joseph to be sold into Egypt? Yet did God intend by that dispensation to keep the whole Egyptian nation from perishing by famine, yea, and the very persons who sold him thither. No less mysterious are his dealings with the Jews: they are cast off: they are led captive of all nations: yet are they suffering for the good of all the people amongst whom they dwell; and even for their own ultimate advantage also. This is strongly asserted in the passage before us, where their fall is said to be the riches of the Gentiles, as their recovery also will be in a far more signal manner and degree.
We presume not to think that we can ever fathom this deep mystery: yet will it be profitable for us to consider it as far as it is revealed: and therefore we shall endeavour, according to the light given us, to shew you, What an interest the Gentiles have in Gods dealings with the Jews; particularly in,
I.
Their present dispersion
This was designed of God for the salvation of the Gentiles
[Doubtless the Jews richly merited this judgment: and therefore, whatever good may be designed for others, no injury is done to them. And God too, if he had pleased, might have vouchsafed mercy to the Gentiles, without rejecting the Jews: his heart was large enough to embrace both, and his power to save them both. But he, in his own infinite wisdom, ordained otherwise. It is not for us to inquire, Why he acted thus? It is sufficient for us that he has seen fit to do so: and he giveth not account to us of any of his matters. This advantage from it at least we see, that he has by this means exhibited, in a contrasted view, his severity to them, and his goodness to us [Note: ver. 22.]; and consequently, has illustrated and glorified at the same time his apparently opposite perfections of justice and mercy. But, however this may be, so he has ordained, and so he has done: and it is an undoubted fact, that,]
The fall of the Jews has led to the salvation of the Gentiles
[The very circumstance of the Gospel being rejected by the Jews, was favourable to the reception of it among the Gentiles; inasmuch as it demonstrated, that there was no confederacy among the Jews to deceive them; that the Apostles, who brought the tidings of salvation to them at the peril of their lives, were men of strict integrity; and that the Scriptures which the Jews so unwittingly fulfilled, must be true. And the conduct of the Jews in relation to the Gospel did actually produce this effect. Their enmity against it at the very first promulgation of it caused them to persecute the Church with the utmost vehemence: that persecution drove multitudes of Christians (almost all except the Apostles) from Jerusalem, and scattered them through all Juda and Samaria: and the people, so scattered, went everywhere preaching the word: so that, instead of suppressing the Gospel, as they hoped, the Jews were instrumental to the sending forth of thousands, all at once, to preach it [Note: Act 8:1; Act 8:4.]. Again, when Paul and Barnabas had preached to the Jews, as they had hitherto invariably done in the first place, at Antioch, the inveterate malignity of the Jews determined them henceforth to preach to the Gentiles, agreeably to the command which had been given them in the Scriptures: and the consequence of this was, that multitudes of the Gentiles immediately embraced the Gospel, and glorified the word of the Lord [Note: Act 13:46-48.]. Thus, the fall of the Jews became the riches of the Gentiles, inasmuch as it was the occasion of the tidings of reconciliation being published to the Gentile world, and the unsearchable riches of Christ being scattered in rich profusion over the face over the whole earth.]
The present rejection of the Jews is ultimately designed also even for the good of that benighted people
[God designed that the transfer of his blessings to the Gentiles should provoke to jealousy his own forsaken people: and St. Paul, in preaching to the Gentiles, had that very object in view, namely, to provoke to emulation those who were of his own flesh, and thereby to save some of them. Whilst possessing exclusively all the tokens of Gods favour, they were regardless of it: but when they saw that the gifts of miracles and of prophecy were transferred from them to the Gentiles, and that the Gentiles were made happy in the enjoyment of their God, they were led to inquire more candidly into the truths delivered by the Apostles, and thus were in very many instances converted to the faith. Nor can we doubt but that the same effect would yet more frequently flow from that cause, if the lives of Christians continued to be such as they were in the apostolic age.]
But still richer benefits will flow to the world from,
II.
Their future restoration
That the Jews will in due time be converted to Christianity, is certain
[When St. Paul asked, Whether their fall was final and irrecoverable, he shuddered at the idea, and declared, that God had certainly no such purpose respecting them: that, on the contrary, he had entered into covenant with them to restore them in due season, and to confer on them, as well as on the Gentiles, all the blessings of redemption. The period he had fixed in his divine counsels was, When the fulness of the Gentiles should come in; that is, when there should be among the Gentiles such a measure of concern about the Gospel, as should shew that the time for their fuller and more general reception of it was arrived [Note: ver. 2527. compared with Isa 59:20-21.]. (It is the commencement and not the close, of this period, that must be understood by the fulness of the Gentiles being come [Note: corresponds with . As soon as the fall of the Jews commenced, the benefit began to arise to the Gentiles; and as soon as the time for the more general conversion of the Gentiles shall commence, the time for the conversion of the Jews will commence also.].) Then shall the fulness of the Jews also be brought in. Multitudes in every place shall then begin to be converted to the faith; and with greater or less rapidity will the whole nation be turned to the Lord. The first-fruits were holy; and so is the lump: the root was holy; and so are the branches. Hence their restoration is assured to them; for Gods gifts and calling are without repentance [Note: ver. 16, 29.].]
The effect of this upon the Gentiles will be blessed in the extreme
[The Jews being dispersed over the whole world, the change wrought on them will attract universal attention: and carry such conviction with it to the minds of the beholders, as nothing can withstand. Besides, the Jews feeling the truth and importance of the Gospel themselves, will, as in the apostolic age, become preachers of it themselves; and their Gentile neighbours, knowing what enemies to Christianity they lately were, and seeing the wonderful revolution that has taken place in their minds, will be led to inquire into the Gospel themselves, and will be constrained to yield to its influence. So rapid will their conversion be, that they will flock to Christ even as doves to their windows, and a nation will be born in a day.
We have before shewn the beneficial effects which have resulted to the Gentiles from the fall of the Jews: and if such inestimable benefits have been conferred on the world by their fall, how much more shall the same, and greater, benefits arise from their fulness? Mark the force of the argument here. The Jews, when the Gospel was preached to them, rejected, blasphemed, and opposed it with all their might: but when they themselves shall be converted by it, they will embrace it most cordially, they will cry mightily to God for the success of it, and they will labour to the uttermost to diffuse the knowledge of it throughout the world. If then their rejection of it was so productive of benefit to the Gentile world, how much more shall their acceptance of it be! if their blasphemies against it, how much more their prayers for its diffusion! if their most envenomed opposition to it, how much more their zealous co-operation in extending the knowledge of it! We have seen the former; and we may with certainty infer the latter.]
From this subject the following reflections naturally arise:
1.
What compassion should we feel for the Jewish nation!
[Once were they the most highly-favoured people upon earth: the privileges which were exclusively conferred on them, almost exceed belief But how degraded are they now! they are a hissing, and a reproach, to the whole earth [Note: Jer 29:18.]. Yet behold, such are they become for us! Incredible as it may seem, they were broken off, that we might be engrafted on their stem [Note: ver. 19.]: they were disinherited, that we might possess their property [Note: ver. 28, 31.]. Can we consider this, and feel no compassion for them? Can we pass them by, as the priest and Levite did, and shew them no mercy; especially when God has told us, that the very end for which he has had mercy upon us, is, that we may be the means of extending that mercy unto them [Note: ver. 28, 31.]? Even in reference to the wants of the body, God has said, If a man see his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? How much more then is this true respecting the wants of the soul! Beloved brethren, judge yourselves in reference to this matter; and try your love to God by the measure of your compassion to his benighted people: and never think that your own souls are right before God, till you have learned to pity, and pray for, and to seek the salvation of, the lost sheep of the house of Israel.]
2.
How should we fear and tremble for ourselves!
[Highly favoured as the Jews once were, they are now outcasts from God, and monuments of his just vengeance: and, if we abuse our privileges, a similar fate awaits us also. If God spared not the natural branches, says the Apostle, take heed lest he also spare not thee [Note: ver. 21.]. It was for their unbelief that they were broken off: and it is by faith that we stand. O then, be not high-minded, but fear [Note: ver. 20.]. Fear lest there be in you also an evil heart of unbelief in departing from the living God. Do not imagine that a mere outward profession of Christianity is of any value: no, it is a seeing of Him who is invisible: a walking by faith, and not by sight: it is the exercise of that faith which is the substance of things hoped for, and the evidence of things not seen; in a word, it is a life of faith upon the Son of God, who has loved you, and given himself for you. This, beloved, is the life to which you are called by the Gospel: and it is by such a life that you are to provoke the Jews to emulation: and, if you live not in this way, or, having begun to live thus, turn away from it, it would be better for you never to have heard the Gospel; yea, it were better that you had been born Jews, or heathens, and infinitely better that you had never been born at all.]
3.
How earnestly should we labour for the conversion of the Jews!
[God has decreed that they shall be converted: and we have reason to believe that the period fixed for it in the Divine counsels is not far distant. It is a fact, that multitudes in the heathen world are expecting a change in their religion: the Mahometans and Hindoos throughout our eastern empire are strongly impressed with this idea: and the exertions making in every possible way for the conversion of the heathen world, warrant us to hope, that their fulness will speedily commence. At all events, we are debtors to the Jews, and should seek to discharge our debt [Note: Rom 15:27.]. Though they are at this time enemies for our sakes, they are still beloved for their fathers sakes [Note: ver. 28.]: and if, notwithstanding their present enmity against Christ, they are beloved of God for their fathers sakes, should they not be beloved of us? Think how indebted we are to their fathers, to those who, at the peril of their lives, brought the glad tidings of salvation home to us: and should we not labour to recompense all this in acts of love to their descendants? It is a favourite notion with many, that to attempt the conversion of the Jews is a hopeless task. But what ground is there for such a desponding thought as this? Are they farther off from God than the Gentiles were, when the Gospel was first published to them? or is it a harder thing for God to convert them than to convert us? God expressly tells us, that it is a work of less difficulty: If thou wert cut out of the olive-tree, which is wild by nature, and were graffed, contrary to nature, into a good olive-tree, how much more shall these, which be the natural branches, be graffed into their own olive-tree [Note: ver. 24.]? Despair not then of doing them good; but exert yourselves in every possible way for their conversion to the faith of Christ. You are told, that if they abide not in unbelief, they shall be graffed in again: for God is able to graff them in again [Note: ver. 23.]. Seek then to convince them of the truth of Christianity, and to bring them to the knowledge and love of their Messiah. If you desire only the conversion of the Gentile world, you should begin with the Jews; because it is the fulness of the Jews that is to operate on the Gentiles, and to effect, as it were, among them, a resurrection from the dead [Note: ver. 15.]. But it is for Gods sake, whose people they are; and for Christs sake, who bought them with his blood; and for your own sake, who must give an account of the talents intrusted to your care, that I call upon you to be workers together with God in this great cause: and, if you have any sense of Gods goodness to you, seek to avert and terminate his severity to them [Note: ver. 22. with 2Co 2:16.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. (12) Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness? (13) For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: (14) If by any means I may provoke to emulation them which are my flesh, and might save some of them. (15) For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? (16) For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. (17) And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree; (18) Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. (19) Thou wilt say then, The branches were broken off, that I might be grafted in. (20) Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: (21) For if God spared not the natural branches, take heed lest he also spare not thee. (22) Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. (23) And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again. (24) For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree? (25) For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. (26) And so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob: (27) For this is my covenant unto them, when I shall take away their sins. (28) As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes. (29) For the gifts and calling of God are without repentance. (30) For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: (31) Even so have these also now not believed, that through your mercy they also may obtain mercy. (32) For God hath concluded them all in unbelief, that he might have mercy upon all. (33) O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! (34) For who hath known the mind of the Lord? or who hath been his counselor? (35) Or who hath first given to him, and it shall be recompensed unto him again? (36) For of him, and through him, and to him, are all things: to whom be glory forever. Amen.
The Apostle all along must be considered, as speaking of a distinction, between Israel after the flesh, and the Israel of God by promise. The Israel after the flesh, had no privileges, but in the outward ministry of the word. The Israel of promise, though they stumbled in the Adam – fall in common with the rest, and for a while (as in the instance of those who crucified Christ, but afterwards were pricked to the heart and saved: Act 2:23-37 .) were living without God and without Christ; yet being in the Covenant, were brought to the knowledge of the truth, and saved with an everlasting salvation. If the Reader, in going over those and the like passages of Scripture, had these things always in remembrance, it would serve, under God, to throw a great light upon the subject throughout.
The figure Paul useth, of the olive tree wild by nature, and grafted contrary to nature into a good olive tree, is beautifully chosen, to represent not only the Gentile Church incorporated into Christ in distinction to the Jewish Church; but also hath an allusion to both Jew and Gentile, yea the whole Church, in being taken from the old Adam – nature of the fall, and by sovereign grace, made a right noble plant in Christ Jesus, The Apostle’s expression in allusion to Christ, is not only very blessed, in that it refers to the perfection of Christ, for his people, and to his people; but it runs it up to the first, original, and eternal cause, in the holiness of Christ’s nature, as the first fruit, and root of all. For Christ is the root, as well as the offspring of David. And, Christ was first chosen in the infinite mind of Jehovah, and then the Church in him, before the foundation of the world, Eph 1:4 .
It would be well, if this grand and fundamental truth of our most holy faith, was fully formed, and established in the mind, in order to help us to right apprehensions of what Christ is in himself, and what he is to his people. everything is in Christ of holiness. everything is of Christ for holiness. And he is made of God everything to us in holiness, in being our wisdom, righteousness, sanctification, and redemption, that all our glorying may be in the Lord, 1Co 1:30-31 . One or two words, on those great points, of Christ as he is in himself, and as he is to his people, will serve, under grace, to put this matter in a clear light; and, if the Lord be our teacher, we shall enter into a right apprehension of the Apostle’s expression: For if the first fruit be holy, the lump is also holy; and if the root be holy, so are the branches.
Now first, in relation to that holy, spotless, portion of our nature, taken by the Son of God into union with himself, nothing can be more evident, than that it was wholly a right seed; for it was underived from the fallen stock, and not formed after the ordinary method of generation. So that Christ was holy, harmless, undefiled, separate from sinners, and made higher than the heavens, Heb 7:26 . And, what is highly proper to be understood, but hath not been as generally considered as it ought, that when to the infinite mind, and fore-knowledge of Jehovah, this holy portion of our nature came up before him and before all worlds; all his seed were in him, beheld in him, and considered as part of himself: chosen in him, as Scripture expresseth it, to be holy and without blame before him in love, Eph 1:4 . In this sense, the Apostle’s words appear most blessed. The first fruit holy, the lump also holy. The root holy, and consequently the branches. In Christ his whole Church was contained. Just as the first root of any tree, planted in the earth, contained in it, all the after trees, and branches to come from it. And, as Levi is said to have been in the loins of his father Abraham, when Melchizedec met him and blessed him: (Heb 7:10 .) So the Church, in all her Individual members, was in Christ the seed of Christ; and blessed in Christ, from, and to all eternity. Hence all these sweet promises of Jehovah to his Son : I will pour my Spirit upon thy seed, and my blessing upon thine offspring, Isa 44:3 . Hence the same repeated : My Spirit that is upon thee, and my words which I have put into thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth, and forever, Isa 59:21 . Reader! I beseech you, pause over the lovely view, for it is most lovely! Oh! what a thought for a child of God to cherish in his bosom, that not only He that sanctifieth, and they who are sanctified, are all of one, Heb 2:11 , but everyone of Christ’s seed, was in Christ, chosen in Christ, included in Christ, and (as the branch in the root) holy in Christ’s holiness, before God forever!
And secondly: from this holiness in Christ and from Christ, the holiness of the Church must be wholly formed and derive all her holiness. For, as all original sin is from Adam; so all original holiness is from Christ. So Paul speaks, when saying that, as by one man’s disobedience many were made sinners; so by the obedience of one shall many be made righteous, Rom 5:19 . And the sanctification of the Church is wholly ascribed, to the offering of the body of Jesus Christ once for all. For by one offering he hath perfected forever, them that are sanctified, Heb 10:14Heb 10:14 . So that the sanctification of the Church is not in them, but for them. Not in any act of theirs, but in the act of Christ. Not in any holiness wrought within them, but without them. The happy partakers of Christ’s holiness do no more towards their sanctification, than towards their justification. So saith the Scriptures: and so their souls, when taught of God, bear testimony. For Paul, speaking to the Church at Corinth, when declaring the grace of God shewn them in their recovery from the Adam – nature of sin, saith: And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God, 1Co 6:11 . And all the sweet and gracious effects, which flow from the in-dwelling residence of God the Holy Ghost in their bodies, which are his temple, and which manifest themselves in their life and conversation; are not their sanctification, but the result of their being sanctified. These are the fruits, not the root: the effects, not the cause. The one complete source of the sanctification of the Church, as it appears before God, is the offering of the body of Jesus Christ once for all. And it is the testimony of God the Holy Ghost concerning it, that Jesus also that he might sanctify the people with his own blood, suffered without the gate, Heb 13:12 . And, it is as expressly said to be the will of God in this offering, and for this purpose: By the which will we are sanctified, Heb 10:10 . And when God the Holy Ghost, by the sweet constraining influences of his grace, worketh in us both to will, and to do, of his good pleasure; opens to our view, the Lord Christ, in all his offices, characters, and relations; gives us to see Christ as made of God unto us all these, wisdom, righteousness, sanctification, and redemption; and both teacheth, and enableth us, how to live upon Christ, in the enjoyment of all these: then, do we enter into the blessed apprehension of our union with Christ, and communion with Christ; and learn, by heart-felt experience, that as the first fruit is holy, the lump is also holy: and as the root is holy, so are the branches.
I stay not to make observations upon what is so abundantly plain as to need no observation, that, what the Apostle hath said, respecting the rejection of the Jew, and the calling of the Gentile, refers to the several ministrations in the Church, in the different ages, and under the different dispensations of it. Christ’s Church is but one. And that Church hath been set up, with her glorious Head, and Husband, from everlasting. Their names all given, and numbered. And hence, all Israel that is, all the true Israel of God, given by the Father to the Son, and redeemed from the Adam nature of the fall by the Son, shall be saved; and in the effectual call of God the Spirit, shall be brought to the knowledge of the truth. And these blessed events are included in what is said, and as the Prophet foretold, of the Deliverer coming out of Zion, to turn away ungodliness from Jacob, Isa 59:20 .
Reader! I pray you to pause over the wonderful account, of what is related in this Chapter. And, if in the contemplation of the vast subject, the Apostle Paul, who had been caught up to the third heaven, and drank so deep into the mysteries of the Gospel, was constrained to cry out, as he hath here done: Oh! the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! Think, with what veneration and awe, men of less knowledge in the divine science, ought to receive the sublime truths of God; referring all of the works and counsel of God into God’s own wise, and unerring will, and pleasure. everything in God, and from God, must necessarily be imperfectly understood by creatures, of the limited, and scanty apprehension of man. God in Christ, the Son of God tabernacling in our nature, his Church one in him, falling into apostacy by sin, recovered by sovereign grace, the Church branching out into the double family of Jew and Gentile, the Lord’s ways in the call of the Gentile and the rejection of the Jew, together with all the wonderful events accomplished in bringing home the Church, through all the departments of nature, providence, grace, and glory: all these, and numberless other points connected with the vast subject, direct the mind into such a depth of mystery, that we are unavoidably led to the same view as the Apostle; convinced, that the ways and works of God, toward his Church and people, never could have been conceived, much less understood, had they not been graciously revealed by Him. Oh! wonderful Counsellor! Oh! gracious design of love and favor to the Church! What will be the wonders of eternity, when the whole shall come to be unfolded to the wondering world, of angels, and of men; and all will be found directed, to give glory, and honor, and power, to Him that sitteth upon the throne, and to the Lamb that was slain, forever, and ever, Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
Ver. 11. Have they stumbled ] He that stumbleth and comes not down, gets ground.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 24 .] Yet this exclusion and hardening has not been for their destruction, but for mercy to the Gentiles, and eventually for their own restoration .
Fuente: Henry Alford’s Greek Testament
11. ] I say then (see on Rom 11:1 ), Did they (who? see below) stumble in order that they should fall (not ‘ sic, ut caderent ’ as Vulg., so Orig [102] , Chrys., Grot., al., denoting the result merely: neither the grammar nor the context will bear this: the Apostle is arguing respecting God’s intent in the of the Jewish nation. He here calls it by this mild name to set forth that it is not final. The subject of is the of the following verses, i.e. the Jews, as a people : not the unbelieving individuals , who are characterized as , Rom 11:22 . He regards the as the representatives of the Jewish people, who have nationally stumbled , but not in order to their final fall , seeing that God has a gracious purpose towards the Gentiles even in this of theirs, and intends to raise them nationally from it in the end. This distinction, between the , the whole nation as a nation , and the , the unbelieving branches who have been cut off , is most important to the right understanding of the chapter, and to the keeping in mind the separate ideas, of the restoration of individuals here and there throughout time, and the restoration of Israel at the end.
[102] Origen, b. 185, d. 254
The stress is on , and it is the fall which is denied: not on , so that the purpose merely should be denied, and the fall admitted)? God forbid: but (the truer account of the matter is) by their trespass (not fall , as E. V.) salvation (has come) to the Gentiles, for to provoke them (Israel) to jealousy . Two gracious purposes of God are here stated, the latter wrought out through the former. By this stumble of the Jews out of their national place in God’s favour, and the admission of the Gentiles into it, the very people thus excluded are to be stirred up to set themselves in the end effectually to regain, as a nation, that pre-eminence from which they are now degraded.
Fuente: Henry Alford’s Greek Testament
Rom 11:11 . : I say then, taking up the problem again. ; surely they did not stumble so as to fall? The subject is the mass of the Jewish nation, all but the elect remnant. The contrast here between stumbling and falling shows that the latter is meant of an irremediable fall, from which there is no rising. This is one of the cases in which is loosely used; it cannot possibly be translated “in order that”. For similar examples cf. 1Th 5:4 , 1Co 7:29 , Gal 5:17 . : on the contrary, by their (moral) fall salvation has come to the Gentiles to provoke them (the unbelieving Israelites) to jealousy. The fact stated here is illustrated at every point in Paul’s own ministry; he turned to the Gentiles because the Jews would not hear him. See Act 13:46 ff; Act 18:6 ; Act 28:25-28 . The end in view in it ( cf. Rom 10:19 ) is his proof that the stumbling of the Jews is not to be interpreted in the sense of a final fall. A recovery is in prospect.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rom 11:11-16
11I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous. 12Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be! 13But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry, 14if somehow I might move to jealousy my fellow countrymen and save some of them. 15For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? 16If the first piece of dough is holy, the lump is also; and if the root is holy, the branches are too.
Rom 11:11 “I say then” This is the same rhetorical phrase as Rom 11:1. It continues Paul’s theological argument in a different way. In Rom 11:1-10 not all Israel is rejected by God; in Rom 11:11-24 Israel’s rejection is not permanent; it is purposeful. Through it the Gentiles have been included.
NASB”they did not stumble so as to fall, did they”
NKJV, NRSV”have they stumbled that they should fall”
TEV”When the Jews stumbled, did they fall to their ruin”
NJB”Have the Jews fallen for ever, or have they just stumbled”
This question expected a “no” answer. Israel’s unbelief is not a permanent situation.
NASB”by their transgression”
NKJV”through their fall”
NRSV”through their stumbling”
TEV”Because they sinned”
NJB”their fall”
In context, this refers to the Jewish rejection of Jesus as the Messiah (cf. Rom 11:12).
“salvation has come to the Gentiles” What a shocking statement this was to first century Jews (cf. Rom 11:12; Act 13:46; Act 18:6; Act 22:21; Act 28:28).
“to make them jealous” The term “jealous” occurs in Rom 10:19; Rom 11:14. God’s plan of including the Gentiles serves two purposes.
1. God’s redemption of all mankind
2. God’s restoration of a repentant remnant of Israel to personal faith
I personally wonder if #2 involves
1. an end-time Jewish revival (cf. Zec 12:10)
2. Jewish believers of the first century and every century
3. modern Messianic synagogues could be the promised fulfillment
Rom 11:12-14 In these verses there is a series of ten conditional sentences which relate to Jewish unbelief in relation to Gentile belief. Rom 11:12; Rom 11:14-18; Rom 11:21; Rom 11:24 are first class conditional sentences which are assumed to be true from the author’s perspective or for his literary purpose, while Rom 11:22-23 are third class conditional sentences which indicate potential future action.
Rom 11:12
NASB”how much more will their fulfillment be”
NKJV”how much more their fullness”
NRSV”How much more will their full inclusion mean”
TEV”Then, how much greater the blessings will be, when the complete number of Jews is included”
NJB”then think how much more it will benefit from the conversion of them all”
The crux of interpretation is the meaning of the term “their fullness.” Is it related to (1) Jews being saved, Rom 11:14 b, 26a, or (2) the final number of elect believing Jews and Gentiles?
Rom 11:13 “I am speaking to you who are Gentiles” Romans 9-11 form a literary unit that answered the question, “Why has the Jewish Messiah been rejected by the Jews?” However, the question remains why Paul felt the need in this letter, at this point in his presentation, to deal with this question.
Rom 11:13-25 c seem to reflect a problem in the church at Rome between racial Jews and Gentiles. Whether it was between believing Jews and believing Gentiles or believing Gentiles and unbelieving Jews (the synagogue) is uncertain.
“I am an apostle of Gentiles” Paul felt uniquely called to minister to the Gentile world (cf. Act 9:15; Act 22:21; Act 26:17; Rom 1:5; Rom 15:16; Gal 1:16; Gal 2:7; Gal 2:9; 1Ti 2:7; 2Ti 4:17).
NASB, NKJV”I magnify my ministry”
NRSV”I glorify my ministry”
TEV”I will take pride in my work”
NJB”and I am proud of being sent”
The term “magnify” could mean (1) thankfulness; (2) pride in; or possibly (3) making the most of something. This may also reflect a problem in the church at Rome! Paul (1) is pleased to serve Gentiles or (2) saw his ministry as making the unbelieving Jews jealous, which would result in their salvation (cf. Rom 11:11; Rom 11:14; Rom 9:1-3).
Rom 11:14 “save some of them” This is Paul’s evangelistic calling. He knew some would respond to gospel preaching (cf. 1Co 1:21), while others would not (cf. 1Co 9:22). This is the mystery of election (OT and NT)!
Rom 11:15 The rejection (different word than Rom 11:1) of the OT chosen Israel was part of God’s plan for the redemption of all humanity (kosmos). Jewish self-righteous, racial arrogance, and legalism clearly accentuated the need for faith (cf. Rom 9:30-33). Faith in YHWH and His Messiah is the key to right standing, not human religious performance. But remember, the rejection of Israel was for the purpose of redeeming the whole of humanity. There is no place for human pride, neither Jewish nor Gentile. This apparently is a message that the Roman church needed to hear!
“the reconciliation of the world” This is theologically parallel to “the righteousness of God.” The compound term comes from kata plus alass (to change, alter, or transform). It refers to the exchange of hostility for peace, thereby, restoration of favor (cf. Rom 5:11; Rom 11:15; 2Co 5:18-19). God seeks restoration of the fellowship of Eden. Sin broke that fellowship, but Christ has restored the image of God in fallen humanity for all who exercise faith. They are reconciled and accepted (parallelism of Rom 11:15). Mankind could not restore this intimacy, but God can and did!
“but life from the dead” The context is addressing national Israel, so
1. does this phrase refer to a restored national Israel
2. does this phrase refer to the “full number” of Jews and Gentiles (i.e., spiritual Israel, cf. Rom 9:6; Rom 11:25-26)
3. does this phrase (cf. Rom 6:13) refer to new age life, resurrection life?
I like #3. For my reasons see “Crucial Introductory Article,” in my commentary on Revelation online free at www.freebiblecommentary.org .
Rom 11:16 “if the first piece of dough be holy” This is a first class conditional sentence which is assumed to be true from the author’s perspective or for his literary purposes. It is an allusion to Num 15:17-21. It is a metaphor which is similar to the OT concept of First Fruits (or the tithe) which were given to God to show that the whole harvest belonged to Him.
The ancient believing Jewish remnant still had an effect on the whole nation (cf. Gen 18:27-33; 2Ch 7:14). The metaphor of “first piece” is parallel to “the root” (cf. Jer 11:16-17), both of which refer to the faithful ones of Israel, particularly the Patriarchs (i.e., “the root” of Rom 11:16-17) of the OT (cf. Rom 11:28).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Have, &c. = Did they not (Greek. me) stumble (Greek. ptaio. Only here, Jam 2:10; Jam 3:2. 2Pe 1:10)?
that = in order that. Greek. hina.
should = might.
through = by (Dat.)
fall. App-128.
provoke, &c. See Rom 10:19.
Fuente: Companion Bible Notes, Appendices and Graphics
11-24.] Yet this exclusion and hardening has not been for their destruction, but for mercy to the Gentiles, and eventually for their own restoration.
Fuente: The Greek Testament
Rom 11:11. ) is properly used for the stumbling of the feet.-Comp. Jam 3:2, note. The physical propriety of the, word , both respecting the foot and the tongue, is contrasted with its moral signification.- ) that they should fall entirely, all of them, and that too without any hope of being lifted up again. A proverbial expression: they have fallen in some measure, Rom 11:22, but not utterly.- , to the Gentiles) We have here the article itself of the thing performed [ .- . By their fall has come the salvation which the Gentiles now enjoy], Act 13:46, lo! [and, Behold, Rom 11:22].- , that they might be provoked to jealousy) That the Israelites might be provoked to believe, Rom 11:14. [Reader, see that you also be provoked, by every means whatever, to jealousy; you will thus in no ordinary degree be strong in grace.-V. g.] This word occurs elsewhere, ch. Rom 10:19.
Fuente: Gnomon of the New Testament
Rom 11:11
Rom 11:11
I say then, Did they stumble that they might fall? God forbid:-Have they stumbled that they should finally fall away and never return to God again?
but by their fall salvation is come unto the Gentiles,-It is difficult to see how the falling away from God of the Jews would facilitate the bringing in of the Gentiles; yet that seems to be the meaning. The Jews were forbidden association with the Gentiles, not to cut them off from the knowledge of God, but to protect the Jews from the corrupting influences of idolatry among the Gentiles. God knew that in the then condition of Jews and Gentiles-of the slight hold that he had on the Jews, and the strong tendency to be led into idolatry, with its cultivation of lascivious feelings and gratification of the lusts-the association would lead the Jews into idolatry to a much greater extent than it would lead the Gentiles to God; so he prohibited the association. But in violation of Gods command, the Jews did affiliate with the Gentiles until they were so corrupted that God sent them into captivity among the Gentiles, with whom they had formed alliance. This was the culmination of the falling away; but the Gentiles by a long course of suffering had become ready to accept God. The captivity of the Jews carried some faithful Jews into the Gentile lands as well as the unfaithful ones. Daniel, Shadrach, Meshach, and Abednego; Ezra and Nehemiah-all faithful and true to God-were not only carried into captivity, but were brought into immediate association with the kings and their household. They were made servants in the households of the kings, and by virtue of their superior wisdom, knowledge, and goodness became the tutors of the young princes and counselors and advisers of the kings. They taught them the knowledge of the true God and prepared the Gentiles to receive Christ, as they would not have been prepared had the Jews maintained their exclusiveness.
As an example, Cyrus, king of Persia, gave orders to the Jews to return and rebuild Jerusalem. God put it in their heart to do this. How did he do it? Daniel and his fellow servants in the kings house taught him of the true God, and of the Jewish history. Through this influence God led Cyrus to make the decree for the return of the Jews and for them to rebuild Jerusalem and restore the temple of God. Many of the more faithful Jews, like Daniel and the Hebrew children, did not return to Jerusalem, but remained with many Jews, teaching the knowledge of the true God, and so getting the Gentiles ready to receive Christ when he came.
Much of the dealing of God with the Jews and much of the teaching of the prophets was intended to affect the Gentiles fully as much as the Jews. Pharaoh was raised up that God might show to the Egyptians and other nations the power of God. David, the shepherd lad, slew Goliath, a skilled giant, “that all the earth may know that there is a God in Israel. (1Sa 17:46).
to provoke them to jealousy.-The refusal of the Jews to accept Christ was the occasion of their destruction and dispersion as a nation, and removal of an obstacle to the Gentiles coming to Christ. Then the coming of the Gentiles, their reception of the gifts of the Spirit, and the general prosperity which the acknowledgment of Jesus Christ brings to nations, would provoke the Jews to jealousy and make them anxious to secure again the favor of God.
Fuente: Old and New Testaments Restoration Commentary
Have they stumbled: Eze 18:23, Eze 18:32, Eze 33:11
but rather: Rom 11:12, Rom 11:31, Act 13:42, Act 13:46-48, Act 18:6, Act 22:18-21, Act 28:24-28
for: Rom 11:14, Rom 10:19
to provoke them to jealousy: Rather “to provoke – or excitethem to emulation,” [Strong’s G3863], as it is rendered. Rom 11:14
Reciprocal: Deu 32:21 – I will Isa 29:17 – Lebanon Isa 29:22 – Jacob shall Isa 49:21 – seeing Isa 60:3 – the Gentiles Eze 16:61 – when Zep 3:10 – General Zec 10:9 – sow Mat 10:6 – go Joh 11:4 – This Act 28:28 – sent Rom 3:4 – God forbid Rom 9:24 – not of the Jews Rom 9:32 – they stumbled Rom 11:15 – the casting Rom 11:19 – that Rom 11:28 – are enemies Rom 11:30 – through
Fuente: The Treasury of Scripture Knowledge
CHRISTIANITY AND THE JEWS
Through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
Rom 11:11
Would that the Gentiles had borne more in heart this short sentence of St. Pauls through these long centuries since the Apostles fell asleep!
I. It is one of the most marked, as it is one of the saddest, phenomena in the history of the Church that for ages, almost from the days of John himself, we look in vain for any appreciable Jewish element in Christendom to win Jewish hearts to Christ by a wise and loving evangelisation. With only relatively insignificant exceptions this was the abiding state of things till well within the eighteenth century, when the German Pietists began to call the attention of believing Christians to the spiritual needs and prophetic hopes of Israel, and to remind them that the Jews were not only a beacon of judgment, or only the most impressive and awful illustration of the fulfilment of prophecy, but the bearers of yet unfulfilled predictions of mercy for themselves and for the world. Meanwhile, all through the Middle Ages, and through generations of preceding and following time also, Christendom did little for Israel but retaliate, reproach, and tyrannise. It was so of old in England: witness the fires of York. It is so to this day in Russia, and where the Judenhetze inflames innumerable hearts in Central Europe.
II. No doubt there is more than one side to the persistent phenomenon.There is a side of mystery; the permissive sentence of the Eternal has to do with the long affliction, however caused, of the people which once uttered the fatal cry, His blood be on us, and on our children (Mat 27:25). And the wrong doings of Jews, beyond a doubt, have often made a dark occasion for a Jew-hatred, on a larger or narrower scale. But all this leaves unaltered, from the point of view of the Gospel, the sin of Christendom in its tremendous failure to seek, in love, the good of erring Israel.
III. Here, surely, is the very point of the Apostles thought.In his inspired idea, Gentile Christendom, in Christ, was to be so pure, so beneficent, so happy, finding manifestly in its Messianic Lord such resources for both peace of conscience and a life of noble love, love above all, directed towards opponents and traducers, that Israel, looking on, with eyes however purblind with prejudice, should soon see a moral glory in the Churchs face impossible to be hid, and be drawn as by a moral magnet to the Churchs hope.
IV. Is it the fault of God or the fault of man, man carrying the Christian name, that facts have been so woefully otherwise in the course of history? It is the fault, the grievous fault, of us Christians. May the mercy of God awaken Gentile Christendom, in a manner and degree as yet unknown, to remember this our indefeasible debt to this people everywhere present with us, everywhere distinct from us.
Bishop H. C. G. Moule.
Fuente: Church Pulpit Commentary
:11
Rom 11:11. There is a vast difference between causing an event to happen for a certain purpose, and using the event for that purpose if it does happen. A man might not place his foot in the path of another in order to cause him to stumble and fall, yet he might have his foot where he had a perfect right to have it, and then another man, not “looking where he was going,” might stumble and fall. God did not place his Son in the path of the Jews for the purpose of making them stumble and fall, yet He did put his Son in the world where He had every right to have him, then the Jews stumbled over him and fell through their blind unbelief. God then used the situation as an advantage for the Gentiles. Provoke them to jealousy means that the favored state of the Gentiles would cause the Jews to realize what they had lost, and finally come back to their former favor with God by recognizing his Son. (See Rom 11:26.)
Fuente: Combined Bible Commentary
Rom 11:11. I say then. Comp. Rom 11:1. This introduces a possible, but incorrect, inference from Rom 11:7 (the rest were hardened).
Did they stumble that they should fall. The form of the question points to a negative answer. The fact of stumbling is not, however, denied, since that has been affirmed in chap. Rom 11:32-33, nor yet the existence of a divine purpose (that = in order that) in connection with that fact, but as the con text shows, the Apostle denies that this purpose was the final fall (i.e., eternal destruction) of the nation. The first they refers to the unbelieving mass of the nation, but the second evidently applies to them as representing the nation as a whole. As individuals they both stumbled and fell, but the design was not that the nation should fall. This view alone accords with the close of the chapter.
But by their trespass. The word fall suggests a correspondence with the verb should fall, whereas the reference is to stumble. At the same time trespass is not quite satisfactory.
Salvation, etc. This was the historical fact, and this fact had as its purpose: to provoke them to emulation (as in Rom 11:14). The salvation of the Gentiles was therefore the immediate purpose, but there was a further design, namely, bringing about the final salvation of the Jews by stirring them up to emulation, or, zeal (jealousy has a bad sense not implied in the original). This twofold purpose forms the theme of the whole section.
Fuente: A Popular Commentary on the New Testament
Our apostle had in the preceding verses proved the rejection of the Jews not to have been total; here he proves, that it shall not be final, but that they shall be generally called before the end of the world.
Here they stumbled, says he, that they should fall? that is, “Have they so stumbled and fallen as never to rise more?” Are they utterly forsaken and cast off?” No such thing; but God in his just and righteous judgment hath permitted them to fall, that they having obstinately refused the gospel, it might be preached to the Gentiles; and their receiving of the gospel, God will in his infinite wisdom make use of, to provoke the Jews to jealousy and emulation, seeing themselves so far outstript by those whom they contemned and despised, and in the close make this jealousy and emulation a mean and occasion of the Jews conversion.
Learn hence, That emulation and jealousy doth heat and heighten the mind of man to an eager pursuit fo the best things.
Observe it in the instance before us: the salvation of the Gentiles bred emulation in the Jews. ” What! say the Jews, shall the Gentiles go away with heaven alone, when we thought the vilest people upon earth?
Come, let us put in for a part and share in gospel mercies and privileges with them.” Thus they were provoked to emulation, and this emulation occasioned their conversion.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 11:11-12. Have they stumbled that, as a nation, they should fall Totally and finally? No: though they have taken such offence at Christ and the gospel that they are rejected by God at present, yet they are not fallen into irrecoverable ruin, so as never more to be owned by God as his people: but rather, through their fall, salvation, that is, the gospel, which is the means of salvation, is come unto the Gentiles Not but that salvation might have come to the Gentiles if they had stood, but it was the divine appointment that the gospel should be preached to the Gentiles, upon its being rejected by the Jews. Thus in the parable, Mat 22:8-9, they that were bidden were not worthy; Go ye therefore into the highways, &c. See also Luk 14:21; and so the apostles acted. It was necessary, said St. Paul, Act 13:46, that the word of God should first be spoken to you, Jews: but seeing that you put it from you, lo! we turn to the Gentiles. See also Act 18:6. Add to this, that the persecution of the Christians in Judea drove them into other countries, into which, whether private Christians or public teachers, they carried the gospel with them, and by conversation or preaching, communicated the knowledge of it to such as they found willing to receive it. See Act 8:4. To provoke them to jealousy That is, to excite them to a holy emulation of sharing the blessings to be expected from their own Messiah, when they shall see so many heathen nations enjoying them. For the word is evidently to be taken here in a good sense, and signifies, to excite others to emulate those who enjoy advantages which they themselves do not possess. The admission of the Gentiles into the church erected by Christ, was a very proper means of exciting the Jews to emulation; because, when they saw the Gentiles endued with the gifts of the Spirit, and with miraculous powers, and observed the holiness of their lives, and the favour which God showed them; in short, when they found all the blessings and privileges of the people of God bestowed on the Gentiles, they would naturally conclude that the Christian was now the only church of God, and be excited to imitate the Gentiles by entering into it, that they might share with them in these privileges, Rom 11:14; as it is probable a number of them actually did, especially after the destruction of Jerusalem. Macknight. Thus, as the rejection of the Jews became an occasion of the calling of the Gentiles, so this calling of the Gentiles will prove an occasion of the restoration of the Jews. For, if the fall of them That is, their rejecting the gospel, and so falling from the honour and happiness of being Gods people, be the riches of the world The occasion of Gods spreading the light of his truth and the riches of his grace over all the world. And the diminishing of them Greek, , the diminution or the lessening of them, by stripping them of their privileges; the riches of the Gentiles The occasion of his manifesting his abundant mercy in pardoning and saving the heathen; how much more their fulness That Isaiah , 1 st, The general conversion of them, which the word , here rendered fulness, undoubtedly implies; since the general conversion of the Gentiles is expressed by the same word, Rom 11:25. 2d, The restoring them to their forfeited privileges, and thereby raising them even to more than their former greatness, which is fifty called their fulness, because it will render both themselves and the Christian church complete. For the word , fulness, is properly that which, being added to another thing, makes it complete. Thus Mat 9:16, the patch with which a torn garment is mended, or made complete, has this name given it: and in this sense the church is called, Eph 1:23, , the fulness of him who filleth all in all; because without the church, which is his body, Christ would not be complete. The apostles meaning is, that a general conversion of the Jews will take place before the end of the world, and will afford to the Gentiles the completest evidence of the truth of the gospel, by showing them that it is the finishing of a grand scheme, which God has been carrying on for the salvation of mankind, by means of his dispensation toward the Jews. Indeed so many prophecies refer to this grand event, that it is surprising any Christian should doubt of it. And these are greatly confirmed by the wonderful preservation of the Jews, as a distinct people, to this day. When it is accomplished, it will be so strong a demonstration both of the Old and New Testament revelation, as will doubtless convince many thousands of Deists, in countries professedly Christian; of whom, under such corrupt establishments as generally prevail, there will, of course, be increasing multitudes among merely nominal Christians. And this will be a means of swiftly propagating the gospel among Mohammedans and Pagans; who would probably have received it long ago, had they conversed only with real Christians.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 11-32.
God has not then, absolutely speaking, rejected His people; but it is perfectly true that He has hardened and rejected a portion of them. Yet there are two restrictions to be noted here: This chastisement is only partial; and, besides, it is only temporary. It is this second idea which is developed in the following passage. It is obvious how far Reuss is mistaken when he calls this second passage, in relation to the former, a second explanation. This critic’s constant idea is that of contradictory points of view placed in juxtaposition in the apostle’s writing. On the contrary, the following passage is the logical complement of the preceding: And this chastisement, which has fallen on Israel only partially, is itself only for a time.
This passage includes four sections, having each a distinct subject.
The first, Rom 11:11-15, points out the two ends, the proximate, and the final, of the rejection of the Jews. The proximate end was to facilitate the conversion of the Gentiles, the final end is to restore the Jews themselves by means of the converted Gentiles, and that to bring down at length on the latter the fulness of divine blessing.
The second section, Rom 11:16-24, is intended to put the Gentiles on their guard against the pride with which they might be inspired by the position which is made theirs for the present in the kingdom of God, as well as against contempt of the Jews into which they might be carried.
In the third, Rom 11:25-29, Paul announces positively, as a matter of revelation, the fact of the final conversion of Israel.
Finally, the fourth, Rom 11:30-32, contains a general view of the course of divine work in the accomplishment of salvation.
It is impossible, in a subject so difficult, to imagine a simpler and more logical order.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
I say then, Did they stumble that they might fall? [Fall (piptoo) is a much stronger word than stumble, and the contrast between the two words makes the former emphatic. To fall means to be killed, and is in Greek, as in English applied to those slain in battle. (Homer, II. 8:475; 11:84.) As emphasized, then, it means to become “utterly irrevocable” (Clark): “irrevocable ruin, in opposition to that which is temporary” (Hodge): “to fall forever, finally” (Pool); “perish forever” (Meyer); “so as utterly to fall” (Stuart). Paul is arguing as to God’s intention. Therefore, according to his established custom, he asks a question that he may guard against a false conclusion, and the form of the question, as usual, demands a negative answer, for the false conclusion is to be denied. From the foreseen “stumbling” of Israel (Rom 9:33; Rom 11:9), and from the “hardening” (Rom 11:7), it might be concluded that God sent a stumbling-block Saviour, a Messiah in an unwelcome form, and an unpalatable gospel-salvation with the intent and purpose of working Israel’s downfall and ruin–his final, irrevocable fall. Did God bring about or cause a stumbling of the Jews of Christ’s day, that all future generations might fall, or be cast off forever? Such is the question, and the answer is] God forbid [This general denial is followed by a threefold explanation: (1) The fall of Israel was permitted because spiritually profitable to the Gentiles (11); (2) the rising again of Israel will be for the greater spiritual profit to the Gentiles (12-15); (3) the fall of Israel is only temporary–they shall rise again–26]: but [introducing the real purpose or design of Israel’s fall] by their fall [paraptoma, from the verb parapiptoo, which means to sideslip, to fall away, to fall. Hence paraptoma means fall, trespass (Alford), lapse (Stuart), slip (Green), false step (Godet), offence (Gifford), fault, sin. It is best translated here by the word “offence”] salvation is come unto the Gentiles, to provoke them to jealousy. [Emulation is a better translation than jealousy. Their offence was their unbelief, which caused God to put them away, and this putting away greatly facilitated the success of the gospel among the Gentiles. So great was the pride and exclusiveness of the Jews, and such was their blind loyalty to their race, ritual, temple, law, etc., that even the most thoroughly converted and indoctrinated Christians among them, such as the very apostles themselves (Paul alone excepted), never manifested any enthusiasm in preaching the gospel to the Gentiles. It took a miracle to constrain Peter to do such a thing (Acts 10), and, after having done so, his Christian brethren demanded an explanation and apology for his intercourse with Gentiles (Acts 11), and later, instead of yielding to his apostolic leadership, they were so stubborn in their aversion to the free admission of Gentiles into the church, that the fear of them triumphed and caused Peter to conform to their views (Gal 2:11-14; for further evidence of their bigotry, see Act 15:1-2; Act 21:17-24). Their opposition to Paul only ceased with his life. With such a spirit among Jewish Christians, two things were sure to happen if they retained their pre-eminence in the church, and continued to dominate its policy. (1) There would be but little preaching supplied to the Gentiles, since pride and enmity made the Jews unwilling to serve them (1Th 2:15-16); (2) such gospel as was preached to the Gentiles would be woefully corrupted and perverted by Judaistic teaching and practice (Gal 1:6-9; Gal 3:1-3; Gal 6:12-14), for “Israel,” as Lange observes, “did not desire the Gentiles, under the most favorable circumstances, to participate in the Messianic salvation, except as proselytes of the Jews,” since they took more pride and joy in converting men to Moses than in winning them to Christ. Thus by their zeal for the law they would imperil the Gentiles’ liberty in Christ (Gal 4:9; Gal 4:21-31 – Gal 5:1), so that Christianity could scarce escape becoming merely a new patch on an old garment, even as the Master forewarned (Mat 9:16), in which secondary capacity it could never so save the Gentile as to convert the world. Hence to save the wine Jesus cast aside the old Jewish bottle, and stored the gracious gospel fluid in the new Gentile wine-skin (Mat 9:17). And he not only cast off the Jewish people as unworthy of that pre-eminence in the church which was naturally theirs, but he even stood aside the eleven apostles as too hopelessly narrow-minded for Gentile evangelism, and committed the whole of this colossal ministry to the one man, Paul (Act 9:15; Act 22:21; Act 26:17-18; Rom 1:5; Rom 11:13; Rom 15:16; Gal 1:15-16; Eph 3:7-8; 1Ti 2:7; 2Ti 1:11; especially Gal 2:7-9). And even in his case we note how the prompt “offence,” or unbelief, of the Jews enabled him to preach “to the Jew first,” yet speedily left him free and unfettered to push the work among the Gentiles (Act 13:45-48; Act 28:28). So the “offence” and consequent casting off of Israel did facilitate the conversion of the Gentiles. Israel, as a reluctant, sluggish, half-converted hindrance, was thrust from the doorway, that the Gentiles might enter freely and fully into the kingdom (Luk 11:52; Mat 23:13). Salvation of the Gentiles was the proximate purpose accomplished, and still being accomplished, by the rejection of the Jews: the salvation of the Jews themselves was the remote purpose of the rejection, and it is largely future, even yet. It is to be brought about by a spirit of emulation. “Seeing,” says Godet, “all the blessings of the kingdom, pardon, justification, the Holy Spirit, adoption, shed down abundantly on the Gentile nations through faith in Him whom they had rejected, how can they help saying at length: These things are ours? And how can they help opening their eyes and recognizing that Jesus is the Messiah, since in him the works predicted of the Messiah are accomplished? How shall the elder son, seeing his younger brother seated and celebrating the feast at his father’s table, fail to ask that he may re-enter the paternal home and come to sit down side by side with his brother, after throwing himself into the arms of the common father?” A blessed result indeed, but long delayed by the carnal, half-converted state of the Gentile church, as witnessed by the Roman Catholicism which is Sardis (Rev 3:1) and Protestantism which is sectarianism (1Co 3:1-5), a Philadelphia church lapsing into Laodicean indifference– Rev 3:14-19]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
11. Therefore I say, Whether did they stumble that they may fall? It could not be so. Then let the people who think that Israel is utterly fallen and gone, bear in mind Pauls positive contradiction of such a possibility;
Gods covenant is as immutable as His throne. But by their apostasy salvation came to the Gentiles to provoke them to jealousy. The rejection of the Jews wonderfully expedited the transmission of the gospel to the Gentiles, e. g., Paul himself, anxious to preach to the Jews, was met by the glorified Savior in the temple during his first visit to Jerusalem after his conversion (Act 2:3-17), and notified that the Jews would not receive his testimony, and then and there commissioned to go and preach to the Gentiles.
Fuente: William Godbey’s Commentary on the New Testament
SECTION 36 ISRAELS FALL HAS BROUGHT SALVATION TO THE GENTILES, AND IS NOT FINAL
CH. 11:11-24
I say then, Did they stumble in order that they might fall? Be it not so: but that by their trespass the salvation may come to the Gentiles, to provoke them to jealousy. But if their trespass be the worlds wealth, and their damage the Gentiles wealth, how much more their fulness? But to you I speak, the Gentiles. Inasmuch as then I am an apostle of Gentiles, I glorify my ministry, if in any way I may move to jealousy my own flesh, and save some of them. For if the casting away of them be the worlds reconciliation, what will be the receiving of them except life from the dead?
Moreover, if the firstfruit be holy, so also the lump: and if the root be holy, so also the twigs. But if some of the twigs were broken off, and thou, being a wild olive, wert ingrafted among them, and becamest a sharer of the root of the fatness of the olive tree, exult not over the twigs. But if thou dost exult, not thou bearest the root, but the root thee. Thou wilt say then, Twigs were broken off, in order that I might be ingrafted. Very well: by want of faith they were broken off; and thou standest by faith. Think not high things, but fear. For, if God spared not those that were by nature twigs, neither will He spare thee. See then Gods kindness and severity. On them that fell, there is severity; but on thee is Gods kindness, if thou continue in His kindness; otherwise also thou shalt be cut off. Moreover, also they, if they do not continue in their want of faith, shall be ingrafted: for God is able again to ingraft them. For, if thou wert cut out from that which is by nature a wild olive tree, and against nature wert ingrafted into a good olive tree, how much more will these which are by nature twigs be ingrafted to their own olive tree?
Rom 11:11. A question suggested by Rom 11:8-10.
Stumble: when they rejected Christ, they struck their foot against the rock on which they might have stood securely.
Fall: as in 1Co 10:12 : the moral sinking which followed their rejection of Christ. It was not necessarily final: see Rom 11:22-23. The purpose here is evidently that of God, not of the Jews. He presented Christ in a form which led many of the Jews, as God foresaw, to reject Him; and He resolved that rejection of Christ should be followed (Rom 11:8-10) by moral degradation. He thus put a stumbling-block before the Jews: Rom 9:33. In this sense, the stumbling of the Jews was Gods doing. Paul asks, Was it in order to produce this moral degradation that God presented Christ in a form which He foresaw would be a stumbling-block to the Jews. This, he denies; and supports his denial by stating Gods real purpose.
Trespass: as in Rom 4:25 : the moral fall of Rom 11:11; Rom 11:22. This fall was not the end God had in view, but was a means to a further end, viz. that salvation might come to the Gentiles, and thus eventually to Israel. Had the Gospel been accepted by the Jews as a nation, the result would have been, to all appearance, fatal to Christianity. For not only would it, as the religion of one hated nation, have been less acceptable to the Gentiles, but it would, in all probability, have sunk into a form of Judaism. The nature and greatness of this danger are seen in Gal 2:5; Gal 4:11; Gal 5:1-4. Had the nation as a whole accepted the Gospel, this element would have become irresistible, and would have strangled Christianity in its cradle. Its rejection by the Jews averted this peril, and in this sense helped forward the triumph of the Gospel. We therefore infer that all this was by the design of God, that in order to guard against this peril and to give to the world a Gospel fitted to the needs of all men. He presented salvation to the Jews in a form which He knew they would reject. His foreknowledge enabled Him to do this without infringing human freedom: and Paul has already, in Rom 9:17, shown it to be no infringement of divine justice.
To provoke etc.: further purpose of this salvation for the Gentiles brought about by the fall of Israel, viz. the ultimate salvation of Israel.
Provoke-to-jealousy, or emulation: same word as in Rom 10:19, used now in a good sense. We have here a principle of Gods government which flows from His inmost nature, and is therefore universal. Except in the case of final punishment, (see Rom 2:12,) the penalty is designed for the sufferers good, viz. to show him the evil of sin and thus lead him to repentance; and is so inflicted as best to attain this end: and in all cases punishment of individuals is designed for the general good. But it is none the less punishment. For, although the Jews rejection of Christ was used by God to avert a peril, it would have been much better for them had they at once accepted Him. God would then have averted the peril by other means.
Rom 11:12. Further argument based on Rom 11:11.
Damage: same word in 1Co 6:7; cognate word in 2Co 12:13; 2Pe 2:19 : literally worsening, i.e. the spiritual weakening and injury which followed their moral fall, exact opposite of the wealth received by the believing Gentiles. Notice a double climax: trespass damage, world Gentiles: this last a term of contempt. The fall of the Jews brought damage to them, but enrichment to many whom they despised.
Fulness: that with which something is made full, or is brought to completeness: same word in Rom 11:25; Rom 15:29; Rom 13:10; Mat 9:16; Mar 2:21; Mar 8:20; Joh 1:16; 1Co 10:26; Gal 4:4; Eph 3:19; Eph 4:13.
Their fulness: the spiritual enrichment awaiting Israel.
How much more etc.: if Israel stands in so close relation to the worlds salvation that, in order to enrich mankind, it must needs stumble and thus suffer spiritual weakening and loss, how great is the wealth which will come to the world when Israel is made full!
Rom 11:13-15. Development of the new thought just suggested. Paul turns suddenly to the Gentiles and says that for their great good he seeks to save his own nation.
Apostle of Gentiles: cp. Rom 15:16; Gal 2:7-9; Eph 3:8; Act 22:21.
Ministry, or office: see under Rom 12:7.
Glorify: as in Rom 1:21. He so fills his office that others may see the greatness of the work committed to him. And in so doing he is seeking to rouse the Jews to emulation (as in Rom 11:11) and thus to save some of them. These last words suggest difficulty, as does the word in-any-way.
My flesh: noting closest relationship: cp. Gen 37:27; Jdg 9:2; 2Sa 5:1. It reveals Pauls true patriotism. By a universal usage of language, the agents of salvation as said to save: so 1Co 7:16; 1Co 9:22; 1Ti 4:16; Jas 5:20. Only by speaking thus can we realise the grandeur of the work of those who turn a sinner from the error of his ways.
Rom 11:15. A reason why as apostle of Gentiles Paul seeks to save his countrymen, viz. the great blessings which will thus come to the Gentiles.
The casting away of them: not as a people but as individual unbelievers, so long as they continue in unbelief: cp. Rom 11:2; Rom 11:23. God has shut them out of His family, but is using means to bring them in.
Reconciliation of the world: cp. Rom 5:10; 2Co 5:19. It will be explained by the future triumphs of the Gospel.
Reception: into the favour of God: parallel to their fulness in Rom 11:12.
Life from the dead: something as much better than reconciliation of the world as Israels reception is better than their rejection. It can therefore be nothing less than the glorious life which will follow the resurrection of the dead. Paul thus puts in stronger and more complete form the argument of Rom 11:12, to show how deep an interest the Gentiles have in the salvation of the Jews. If Israels relation to the Kingdom of God be such that their rejection was a means of bringing back to God a revolted world, what less can we expect from Israels return than the bringing in of the everlasting glory?
Notice here another universal principle. So closely interwoven are the spiritual interests of nations that the salvation of one brings life to others. While we seek to save strangers, we thereby do something to save our own friends.
Rom 11:16-24. Proof that salvation awaits Israel, already implied in Rom 11:12; Rom 11:15. This is the chief matter of Romans 11.
Rom 11:16. Firstfruit: as in Rom 8:23 : the portion of dough reserved and made into a cake for the priests, as prescribed in Num 15:17-21, where twice the LXX. reads firstfruit of a lump.
By requiring this, the Law taught that the whole lump belongs to God, and is therefore holy: and by presenting the firstfruit the Jews acknowledged this claim. Just so, by taking the fathers of the Jews to be specially His own, God claimed the entire nation to be holy, i.e. devoted to His service: so Exo 19:5-6; Lev 20:26. In this indelible objective holiness (see note on p. 39: {Rom 1:7}) Paul saw a pledge of the nations ultimate salvation.
And if the root etc.: same argument in another form, a form of which Paul makes further use.
Root: parallel to firstfruit, viz. the fathers. Whoever claims the root claims all that afterwards grows from it.
Twigs: the green shoots of this years growth; a beautiful emblem of the present generation of men: same word in Mat 24:32; Mat 13:32; Mat 21:8; another word in Joh 15:2-6. This last metaphor is further developed in Rom 11:17-24 as a warning to the Gentiles, and a ground of hope for Israel.
Rom 11:17-18. Some: as in Rom 3:3.
Broken-off: as fresh twigs are broken by hand.
And thou: personal appeal, as in Rom 2:3; Rom 9:20.
Wild-olive: a natural growth, without grafting, fit emblem of the Gentiles whom (Act 14:16) God allowed for ages to grow wild.
Among them: among the twigs, of which some had been broken off.
Fatness: same word in same sense in Jdg 9:9, LXX. The wild twigs were ingrafted, and thus drew from the root a share of the fatness of the cultivated olive-tree.
Do not exult: cp. Rom 3:27.
Over the twigs: the Jews, of whom many had been broken off. Rom 11:18 is a reason why they should not exult. The root owes nothing to the twigs, the twigs everything to the root. All the best spiritual life of the world was developed in Israel: cp. Rom 15:27. To exult over Israel, is to exult over the nation to which they owed all their real good.
Rom 11:19. A boast prompted by the overthrow of the preceding boast. The Gentile might say, So important in Gods sight was my salvation that to save me God caused the mass of the Jews to stumble.
Rom 11:20. Very-well: Paul admits the truth of this reply. He has himself said that God deliberately purposed that through the moral fall of Israel salvation should come to the Gentiles: and, if so, the twigs were broken off in order that the wild olive twigs might be grafted in.
By want-of-faith: so Rom 9:32; same word in Rom 3:3; Rom 4:20; Mar 9:24.
Thou: sudden and personal appeal to the Gentiles.
Standest: Rom 5:2; Rom 14:4; 1Co 10:12 : continuance in Gods favour.
By faith: almost equal to by thy faith.
Think high-things: as when one boasts ( 1Co 10:17) at the inferiority of another: same phrase in Rom 12:16.
But fear: lest thou be broken off as they were. This is not an emotional fear which makes us unhappy, but a practical fear which keeps us in our ark of safety.
Rom 11:21-22. Reason for this fear.
By nature: literally according to nature: cp. Rom 2:14. The Jews (Mat 8:12) were the sons of the kingdom, and (Act 3:25) of the prophets and the Covenant; i.e. natural descendants of those to whom the promises were made.
If God did not spare the born children of Abraham when they disbelieved the Gospel, He will not spare Gentiles who do the same. Thus the fact boastfully asserted by Gentiles in Rom 11:19, admitted by Paul in Rom 11:20, becomes to them a solemn warning.
See then etc.: inference from Gods treatment of Jews and Gentiles.
Kindness: as in Rom 2:4.
Severity: literally cutting-off: cognate word in 2Co 13:10; Tit 1:13.
Fell: like the broken twigs on the ground in contrast to the ingrafted wild olive shoots which stand erect on the tree. Same word in same sense in Rom 11:11.
If thou continue: noting that Gods continued kindness is conditional. Cp. Joh 15:6. The condition has been already stated in Rom 11:20, and need not be repeated here.
Else also thou etc.: emphatic statement of the alternative. The emphasis is increased by neither in Rom 11:21 and also in Rom 11:22, which place side by side the believing Gentiles and the fallen Jews.
All exultation of Gentiles over Jews is now shut out. Not only has the spiritual life of the Gentiles come through the Jews, but the present state of the Jews tells what will become of the Gentiles if they cease to believe.
Rom 11:23. Hope for the fallen Jews, whom Paul now places beside the believing Gentiles: also they.
If they do not etc.: implying that it depends upon themselves whether or not they continue in their unbelief.
Will-be-ingrafted: union with their own olive tree being now possible only in the way in which the Gentiles were united to it. This reveals the completeness of the separation.
Is able: cp. Rom 14:4. Salvation is by the power of God, and is therefore possible even for the worst.
Again: suggesting the argument in Rom 11:24. Their salvation will be a return to the God of their fathers.
Rom 11:24. Ground of the hope implied in Rom 11:23; which is the chief matter of Romans 11. Just as the case of the Jews reveals the severity of God, and is therefore a warning to the Gentiles, so the case of the Gentiles is a mark of His kindness and a ground of hope for the Jews.
Against Nature: same words in Rom 1:26. All grafting is artificial, and is therefore an interruption of the ordinary course of Nature. Paul does not say that to graft a wild scion into a cultivated olive stem is specially against Nature. It has been suggested that he refers to the result of the grafting as being against Nature; on the ground that in actual grafting the nature of the scion, not that of the root, determines what the branch will be. But Paul speaks here not of the result but of the act of grafting. We need not try to reconcile this spiritual grafting with that of the olive-yard. There is no argument in the comparison. It is used merely to help us to grasp the relation of Jews and Gentiles to the Kingdom of God. If those who by birth were aliens were brought by faith into His family, we cannot doubt that they who belong by birth to the chosen nation will also be received if they believe.
Notice here another universal principle. Gods treatment of one man is a ground of hope or fear to others: for He treats all on the same principles.
Paul has now led us out from the darkness which shrouded Rom 11:7-10 into the light of hope. We have seen that the spiritual blindness inflicted on the Jews was designed to lead to salvation of both Gentiles and Jews; that these two divisions of our race are so closely bound together that while Paul pursues the salvation of the one he is also seeking to save the other; that the Jews as children of the Patriarchs are Gods by a tie which the unbelief of individuals cannot sunder; that those who have been torn from the parent stem were torn off through unbelief, and will remain separated only so long as their unbelief continues; and that Gods reception of Gentiles proves His readiness to welcome again the children of Abraham. And from the fall of the unbelieving Jews we have learnt that the ultimate salvation of the believing Gentiles depends on their continuance in faith.
This parable of the olive tree sets before us the Kingdom of God under the two covenants as essentially one. The old tree entered upon a new stage of growth, to which the earlier stages were preparatory. In the Gospel, God gave new and better promises, and in some sense annulled the foregoing reign of law. He also shut out of the Kingdom the Jews who disbelieved them, and brought in the Gentiles who accepted them. Consequently, the outward appearance of the Kingdom of God on earth was changed: and a new and different (Heb 8:6; Heb 8:9) covenant was made. But these changes were but developments of the one Kingdom of God.
FINAL PERSEVERANCE. Rom 11:20-22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see Rom 5:9-11; Rom 6:18; Rom 6:22; Rom 8:2; Rom 8:15-16; Rom 8:23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in Rom 11:20-21 as a warning to the believing Gentiles. For Pauls deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (Rom 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate.
It cannot be replied that Paul writes, not about individuals, but about communities in their relation to the Church. For as yet he has not mentioned the Church, but has dealt only with individuals in their relation to Christ and to God. On the other hand, the words some of them, some of the twigs, they that fell, in Rom 11:14; Rom 11:17; Rom 11:22, point to individuals. It is inconceivable that Paul would support this urgent and personal appeal by warning the Roman Christians that, if they do not continue in faith, although they themselves will be brought back and finally saved, the Roman Church will perish.
It has been suggested that Paul speaks of something possible in the abstract but which will never actually take place. But could a mere abstract possibility call forth the earnest tones of Rom 11:20-22? The warning would have no force to men who believed that God had irrevocably resolved to save them. Paul bids his readers to fear. But an intelligent man cannot fear that which he knows will not happen. That certain lines of conduct lead to a certain goal will not move us if we are sure that the goal cannot be reached. We may be moved by consequences which lie on the way to the goal, but only by such as lie within range of possibility. There are many serious considerations which, even if Calvins doctrine were true, would prompt us to cling to faith. But to seek to deter his readers from unbelief by speaking of what both he and they knew could never come, would be unworthy of an apostle.
Nor can Paul refer to a personal and possible, but only temporary, separation from Christ. Such separation would, I admit, be very hurtful, though not fatal; and would be worthy of Pauls warning, and of his readers fear. But the infinite contrast between this temporary fall, which on this supposition is all that could happen to the Gentiles, and that which happened to the Jews would destroy the parallel upon which the warning rests, and would increase rather than lessen the high-mindedness of the Gentiles.
We now ask, Has Paul or any other N.T. writer said anything elsewhere which compels us to set aside what all would admit to be the plain meaning of his words if they stood alone?
If such contrary teaching is to be found in this epistle, we must look for it in Romans 8, and especially in the shout of triumph in Rom 8:31-39. We are here told that no creature can separate us from the love of Christ and of God. But in the two lists (Rom 8:35 and Rom 8:38-39) of powerless adversaries neither sin nor unbelief are mentioned: and we remember that these are not creatures. God has placed us in an impregnable fortress: but we are never taught that we cannot leave it. Certainly there is nothing in Romans 8, to contradict the plain teaching of Rom 11:20-22. Nor do I know of anything in other epistles of Paul.
On the other hand, there is nothing in Romans 11, to modify the joyful assurance of Romans 8. The joy of human friendship, when friendship rests on mutual and merited esteem, is not lessened by a knowledge that friendship sometimes cools. Still less is the joy of Christian hope lessened by our knowledge that, if we cease to believe the promises, they will not be fulfilled to us. God has given a firm foundation for our faith: and on this foundation we rest. So long as we rest there, we are kept in safety by the power of God.
Appeal has often been made to Joh 10:28-29 : They will never perish; and no one will snatch them out of My hand. This assurance Christ supports by an appeal to the power of God: no one can snatch out of the Fathers hand. But he does not say that all who are now His sheep will always remain such: and, if they cease to be His, the promise no longer refers to them. For an assertion about a class applies to an individual only so long as he belongs to the class. Unless we have independent proof that he will never cease to belong to the class, we cannot say that what will always be true of the class will always be true of him. For example, we cannot say, relying on Rev 21:8, that, because a man is now a liar, he will inevitably have his part in the lake of fire. If he cease to be a liar, he will pass from under this terrible threat against liars. The above verses do not touch the question whether or not those who are to-day Christs sheep will always remain such. They therefore do not invalidate the plain inference we have drawn from Rom 11:20-22. But they say most solemnly that those who remain in the flock will never perish.
A close parallel to these verses is found in Joh 15:1-6. The branches are no mere professors. For such are never said to be in Christ: every branch in Me not bearing fruit, He takes it away. Moreover, their salvation depends on continuance in Christ: if anyone abide not in Me, he has been cast forth. Mere professors will perish whether they retain their profession or not. In Joh 15:6, the separation from Christ is expressly said to be final: they gather them and cast them into the fire and they are burning.
The teaching of this note is confirmed by Rom 14:15; 1Co 9:24 to 1Co 10:12; and by Heb 2:3; Heb 4:1; Heb 4:11; Heb 6:4-6; Heb 10:26; Heb 10:29, and indeed by the argument of the entire epistle.
We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favour, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on mans faith. So long as we believe, we are kept by the strong hand of God. But God has thought fit to permit us to resist the influences drawing us to Himself, to permit the fall even of His servants who yield to temptation and the final destruction of those who, after such fall, refuse to repent. This is frequently and plainly taught and implied in Holy Scripture. Against this teaching we cannot argue on the ground of the character of God. For His ways are past finding out: He has mercy on whom He will, and whom He will He hardens. And against it we cannot set any other equally plain and abundant teaching of Holy Scripture.
Fuente: Beet’s Commentary on Selected Books of the New Testament
11:11 {7} I say then, Have they stumbled that they should fall? God forbid: but [rather] through their fall salvation [is come] unto the Gentiles, for to provoke them to jealousy.
(7) God appointed this casting off of the Jews, that it might be an occasion to call the Gentiles: and again might turn this calling of the Gentiles, to be an occasion to restore the Jews, that is, that they being inflamed and provoked by jealousy of the Gentiles, then might themselves at length embrace the Gospel. And by this we may learn that the severity of God serves for the setting forth of his glory as well as his mercy does, and also that God prepares himself a way to show mercy by his severity: so that we ought not rashly to despair of any man, nor proudly triumph over other men, but rather provoke them to a holy jealousy, that God may be glorified in them also.
Fuente: Geneva Bible Notes
2. Israel’s rejection not final 11:11-24
Now Paul put the remnant aside and dealt with Israel as a whole. Even while Israel resists God’s plan centered in Messiah, the Lord is at work bringing Gentiles to salvation. Gentile salvation really depends on Israel’s covenant relationship with God, as Paul illustrated with the olive tree. The salvation of Gentiles in the present age not only magnifies the grace of God, but it will also provoke Israel to jealousy and lead her ultimately to return to the Lord.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Another rhetorical question marks another advance in the movement of Paul’s thought. The stumbling of Israel did not result in a hopeless fall (cf. Rom 9:32-33; Rom 11:9). God now deals with Gentiles on the same basis as Jews regarding their salvation because Israel as a whole rejected Jesus Christ. One reason God chose to do this was to make Israel jealous of the Gentiles as the recipients of God’s blessings so Israel would turn back to God.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 23
ISRAELS FALL OVERRULED, FOR THE WORLDS BLESSING, AND FOR ISRAELS MERCY
Rom 11:11-24
THE Apostle has been led a few steps backwards in the last previous verses. His face has been turned once more toward the dark region of the prophetic sky, to see how the sin of Christ-rejecting souls is met and punished by the dreadful “gift” of slumber, and apathy, and the transmutation of blessings to snares. But now, decisively, he looks sunward. He points our eyes, with his own, to the morning light of grace and promise. We are to see what Israels fall has had to do with the worlds hope and with life in Christ, and then what blessings await Israel himself, and again the world through him.
I say, therefore, (the phrase resumes the point of view to which the same words above (Rom 11:1) led us,) did they stumble that they might fall? Did their national rejection of an unwelcome because unworldly Messiah take place, in the divine permission, with the positive divine purpose that it should bring on a final rejection of the nation, its banishment out of its place in the history of redemption? Away with the thought! But their partial fall is the occasion of Gods salvation for the Gentiles, with a view to move them, the Jews, to jealousy, to awake them to a sight of what Christ is, and of what their privilege in Him might yet be, by the sight of His work and glory in once pagan lives.
Observe here the divine benignity which lurks even under the edges of the cloud of judgment. And observe too, thus close to the passage which has put before us the mysterious side of divine action on human wills, the daylight simplicity of this side of that action; the loving skill with which the worlds blessing is meant by the God of grace to act, exactly in the line of human feeling, upon the will of Israel.
But would that “the Gentiles” had borne more in heart that last short sentence of St. Pauls through these long centuries since the Apostles fell asleep! It is one of the most marked, as it is one of the saddest, phenomena in the history of the Church that for ages, almost from the days of St. John himself, we look in Vain either for any appreciable Jewish element in Christendom, or for any extended effort on the part of Christendom to win Jewish hearts to Christ by a wise and loving evangelisation. With only relatively insignificant exceptions this was the abiding state of things till well within the eighteenth century, when the German Pietists began to call the attention of believing Christians to the spiritual needs and prophetic hopes of Israel, and to remind them that the Jews were not only a beacon of judgment, or only the most impressive and awful illustration of the fulfilment of prophecy, but the bearers of yet unfulfilled predictions of mercy for themselves and for the world. Meanwhile, all through the Middle Age, and through generations of preceding and following time also, Christendom did little for Israel but retaliate, reproach, and tyrannise. It was so of old in England; witness the fires of York. It is so to this day in Russia, and where the “Judenhetze” inflames innumerable hearts in Central Europe.
No doubt there is more than one side to the persistent phenomena. There is a side of mystery; the permissive sentence of the Eternal has to do with the long affliction, however caused, of the people which once uttered the fatal cry, “His blood be on us, and on our children”. {Mat 27:25} And the wrong doings of Jews, beyond a doubt, have often made a dark occasion for a “Jew hatred,” on a larger or narrower scale. But all this leaves unaltered, from the point of view of the Gospel, the sin of Christendom in its tremendous failure to seek, . in love, the good of erring Israel. It leaves as black as ever the guilt of every fierce retaliation upon Jews by so-called Christians, of every slanderous belief about Jewish creed or life, of every unjust anti-Jewish law ever passed by Christian king or senate. It leaves an undiminished responsibility upon the Church of Christ, not only for the flagrant wrong of having too often animated and directed the civil power in its oppressions of Israel, and not only for having so awfully neglected to seek the evangelisation of Israel by direct appeals for the true Messiah, and by an open setting forth of His glory, but for the deeper and more subtle wrong, persistently inflicted from age to age, in a most guilty unconsciousness-the wrong of having failed to manifest Christ to Israel through the living holiness of Christendom. Here, surely, is the very point of the Apostles thought in the sentence before us: “Salvation to the Gentiles, to move the Jews to jealousy.” In his inspired idea, Gentile Christendom, in Christ, was to be so pure, so beneficent, so happy, finding manifestly in its Messianic Lord such resources for both peace of conscience and a life of noble love, love above all directed towards opponents and traducers, that Israel, looking on, with eyes however purblind with prejudice, should soon see a moral glory in the Churchs face impossible to be hid, and be drawn as by a moral magnet to the Churchs hope. Is it the fault of God (may He pardon the formal question, if it lacks reverence), or the fault of man, man carrying the Christian name, that facts have been so woefully otherwise in the course of history? It is the fault, the grievous fault, of us Christians. The narrow prejudice, the iniquitous law, the rigid application of exaggerated ecclesiastical principle, all these things have been mans perversion of the divine idea, to be confessed and deplored in a deep and interminable repentance. May the mercy of God awaken Gentile Christendom, in a manner and degree as yet unknown, to remember this our indefeasible debt to this people everywhere present with us, everywhere distinct from us; -the debt of a life, personal and ecclesiastical, so manifestly pure and loving in our Lord the Christ as to “move them to the jealousy” which shall claim Him again for their own. Then we shall indeed be hastening the day of full and final blessing, both for themselves and for the world.
To that bright coming day the Apostle points us now, more directly than ever. But if their partial fall be the worlds wealth, and their lessening, their reduction, (a reduction in one aspect to a race of scattered exiles, in another to a mere remnant of “Israelites indeed,”) be the Gentiles wealth, the occasion by which “the unsearchable wealth of Messiah” {Eph 3:8} has been as it were forced into Gentile receptacles, how much more their fulness, the filling of the dry channel with its ample ideal stream, the change from a believing remnant, fragments of a fragmentary people, to a believing nation, reanimated and reunited? What blessings for “the world,” for “the Gentiles,” may not come through the vehicle of such an Israel? But to you I speak, the Gentiles; to you, because if I reach the Jews, in the way I mean, it must be through you. So far indeed as I, distinctively I, am the Gentiles Apostle, I glorify my ministry as such; I rejoice, Pharisee that I once was, to be devoted as no other Apostle is to a ministry for those whom I once thought of as of outcasts in religion. But I speak as your own Apostle, and to you, if perchance I may move the jealousy of my flesh and blood, and may save some from amongst them, by letting them as it were overhear what are the blessings of you Gentile: Christians, and how it is the Lords purpose to use those blessings as a magnet to wandering Israel. His hope is that, through the Roman congregation, this glorious open secret will come out, as they meet their Jewish neighbours and talk with them. So would one here, another there, “in the streets and lanes of the City,” be drawn to the feet of Jesus, under the constraint of that “jealousy” which means little else than the human longing to understand what is evidently the great joy of anothers heart; a “jealousy” on which often grace can fall, and use it as a vehicle of divine light and life.
He says only, “some of them”; as he does in the sister Epistle; 1Co 9:22. He recognises it as his present task, indicated alike by circumstance and revelation, to be not the glad ingatherer of vast multitudes to Christ, but the patient winner of scattered sheep. Yet let us observe that none the less he spends his whole soul upon that winning, and takes no excuse from a glorious future to slacken a single effort in the difficult present.
For if the throwing away of them, their downfall as the Church of God, was the worlds reconciliation, the instrumental or occasioning cause of the direct proclamation to the pagan peoples of the Atonement of the Cross, what will their reception be, but life from the dead? That is to say, the great event of Israels return to God in Christ, and His to Israel, will be the signal and the means of a vast rise of spiritual life in the Universal Church, and of an unexampled ingathering of regenerate souls from the world. When Israel, as a Church, fell, the fall worked good for the world merely by driving, as it were, the apostolic preachers out from the Synagogue, to which they so much longed to cling. The Jews did anything but aid the work. Yet even so they were made an occasion for worldwide good. When they are “received again,” as this Scripture so definitely affirms that they shall be received, the case will be grandly different. As before, they will be “occasions.” A national and ecclesiastical return of Israel to Christ will of course give occasion over the whole world for a vastly quickened attention to Christianity, and for an appeal for the worlds faith in the facts and claims of Christianity, as bold and loud as that of Pentecost. But more than this, Israel will now be not only occasion but agent.
The Jews, ubiquitous, cosmopolitan, yet invincibly national, coming back in living loyalty to the Son of David, the Son of God, will be a positive power in evangelisation such as the Church has never yet felt. Whatever the actual facts shall prove to be in the matter of their return to the Land of Promise (and who can watch without deep reflection the nationless land and the landless nation?) no prediction obliges us to think that the Jews will be withdrawn from the wide world by a national resettlement in their Land. A nation is not a Dispersion merely because it has individual citizens widely dispersed; if it has a true national centre, it is a people at home, a people with a home. Whether as a central mass in Syria, or as also a presence everywhere in the human world, Israel will thus be ready, once restored to God in Christ, to be a more than natural evangelising power.
Let this be remembered in every enterprise for the spiritual good of the great Dispersion now. Through such efforts God is already approaching His hour of blessing, long expected. Let that fact animate and give a glad patience to His workers, on whose work he surely begins in our day to cast His smile of growing blessing.
Now the argument takes a new direction. The restoration thus indicated, thus foretold, is not only sure to be infinitely beneficial. It is also to be looked for and expected as a thing lying so to speak in the line of spiritual fitness, true to the order of Gods plan. In His will, when He went about to create and develop His Church, Israel sprung from the dry ground as the sacred Olive, rich with the sap of truth and grace, full of branch and leaf. From the tents of Abraham onward, the worlds true spiritual light and life were there. There, not elsewhere, were revelation, and God-given ordinance, and “the covenants, and the glory.” There, not elsewhere, the Christ of God, for whom all things waited, towards whom all the lines of mans life and history converged, was to appear. Thus, in a certain profound sense, all true salvation must be not only “of” Israel (Joh 4:24) but through him. Union with Christ was union with Abraham. To become a Christian, that is to say, one of Messiahs men, was to become, mystically, an Israelite. From this point of view the Gentiles union with the Saviour, though not in the least less genuine and divine than the Jews, was, so to speak, less normal. And thus nothing could be more spiritually normal than the Jews recovery to his old relation to God, from which he had violently dislocated himself. These thoughts the Apostle now presses on the Romans, as a new motive and guide to their hopes, prayers, and work. (Do we gather from the length and fulness of the argument that already it was difficult to bring Gentiles to think aright of the chosen people in their fall and rebellion?) He reminds them of the inalienable consecration of Israel to special divine purposes. He points them to the ancient Olive, and boldly tells them that they are, themselves, only a graft of a wild stock, inserted into the noble tree. Not that he thinks of the Jew as a superior being. But the Church of Israel was the original of the Church. So the restoration of Israel to Christ, and to the Church, is a recovery of normal life, not a first and abnormal grant of life.
But if the first fruit was holy, holy is the kneaded lump too. Abraham was as it were the Lords First fruits of mankind, in the field of His Church. “Abrahams seed” are as it were the mass kneaded from that first fruits; made of it. Was the first fruits holy, in the sense of consecration to Gods redeeming purpose? Then that which is made of it must somehow still be a consecrated thing, even though put aside as if “common” for awhile. And if the root was holy, holy are the branches too; the lineal heirs of Abraham are still, ideally, potentially, consecrated to Him who separated Abraham to Himself, and moved him to his great self-separation. But if some of the branches (how tender is the euphemism of the “some”!) were broken off, while you, wild olive as you were, were grafted in among them, in their place of life and growth, and became a sharer of the root and of the Olives fatness, -do not boast over the torn-off branches. But if you do boast over them-not you carry the root, but the root carries you. You will say then, The branches were broken off-that I might be grafted in. Good: true-and untrue: because of their unbelief they were broken off, while you because of your faith stand. They were no better beings than you, in themselves. But neither are you better than they, in yourself. They and you alike are, personally, mere subjects of redeeming mercy; owing all to Christ; possessing all only as accepting Christ. “Where is your boasting, then?” Do not be high minded, but fear, fear yourself, your sin, your enemy. For if God did not spare the natural branches, take care lest He spare not you either. See therefore Gods goodness and sternness. On those who fell. came His sternness; but on you, His goodness, if you abide by that goodness, with the adherence and response of faith; since you too will be cut out otherwise. And they too, if they do not abide by their unbelief, shall be grafted in; for God is able to graft them in again. For if you from the naturally wild olive were cut out, and non-naturally were grafted into the Garden Olive, how much more shall those, the branches naturally, be grafted into their own Olive!
Here are more topics than one which call for reverent notice and study.
1. The imagery of the Olive, with its root, stem, and branches. The Olive, rich and useful, long-lived, and evergreen, stands, as a “nature parable” of spiritual life, beside the Vine, the Palm, and the Cedar, in the Garden of God. Sometimes it pictures the individual saint, living and fruitful in union with his Lord. {Psa 52:8} Sometimes it sets before us the fertile organism of the Church, as here, where the Olive is the great Church Universal in its long life before and after the historical coming of Christ; the life which in a certain sense began with the Call of Abraham, and was only magnificently developed by the Incarnation and Passion. Its Root, in this respect, is the great Father of Faith. Its Stem is the Church of the Old Testament, which coincided, in the matter of external privilege, with the nation of Israel, and to which at least the immense majority of true believers in the elder time belonged. Its Branches by a slight and easy modification of the image are its individual members, whether Jewish or Gentile. The Master of the Tree, arriving on the scene in the Gospel age, comes as it were to prune His Olive, and to graft. The Jewish “branch,” if he is what he seems, if he believes indeed and not only by hypothesis, abides in the Tree. Otherwise, he is-from the divine point of view-broken off. The Gentile, believing, is grafted in, and becomes a true part of the living organism; as genuinely and vitally one with Abraham in life and blessing as his Hebrew brother. But the fact of the Hebrew “race” in root and stem rules still so far as to make the re-ingrafting of a Hebrew branch, repenting, more “natural” (not more possible, or more beneficial, but more “natural”) than the first ingrafting of a Gentile branch. The whole Tree is forever Abrahamic, Israelite, in stock and growth; though all mankind has place now in its forest branches.
2. The imagery of grafting. Here is an instance of partial, while truthful, use of a natural process in Scripture parable. In our gardens and orchards it is the wild stock which receives, in grafting, the “good” branch; a fact which lends itself to many fertile illustrations. Here, on the contrary, the “wild” branch is inserted into the “good” stock. But the olive yard yields to the Apostle all the imagery he really needs. He has before him, ready to hand, the Tree of the Church; all that he wants is an illustration of communication and union of life by artificial insertion. And this he finds in the olive dressers art, which shows him how a vegetable fragment, apart and alien, can by human design be made to grow into the life of the tree, as if a native of the root.
3. The teaching of the passage as to the Place of Israel in the divine Plan of life for the world. We have remarked on this already, but it calls for reiterated notice and recollection. “At sundry times, and in divers manners,” and through many and divers races and civilisations, God has dealt with man, and is dealing with him, in the training and development of his life and nature. But in the matter of mans spiritual salvation, in the gift to him, in his Fall, of the life eternal, God has dealt with man, practically, through one race, Israel. Let it never be forgotten that the “sundry times and divers manners” of the apostolic Epistle {Heb 1:1} are all referred to “the prophets”; they are the “times” and “manners” of the Old Testament revelation. And when at length the same Eternal Voice spoke to man “in the Son” ( ), that Son came of Israel, “took hold of Abrahams seed,” {Heb 2:16} and Himself bore definite witness that “salvation is from the Jews”. {Joh 4:24} Amidst the unknown manifoldness of the work of God for man, and in man, this is single and simple-that in one racial line only runs the stream of authentic and supernatural revelation; in the line of this mysteriously chosen Israel. From this point of view, the great Husbandman has planted not a forest but a Tree; and the innumerable trees of the forest can get the sap of Eden only as their branches are grafted by His hand into His one Tree, by the faith which unites them to Him who is the Root below the root, “the Root of David,” and of Abraham.
3. The appeal to the new-grafted “branch” to “abide by the goodness of God.” We have listened, as St. Paul has dictated to his scribe, to many a deep word about a divine and sovereign power on man; about mans absolute debt to God for the fact that he believes and lives. Yet here, with equal decision, we have man thrown back on the thought of his responsibility, of the contingency in a certain sense of his safety on his fidelity. “If you are true to mercy, mercy will be true to you; otherwise you too will be broken off.” Here, as in our study of earlier passages, let us be willing to go all along with Scripture in the seeming inconstancy of its absolute promises and its contingent cautions. Let us, like it, “go to both extremes”; then we shall be as near, probably, as our finite thought can be at present to the whole truth as it moves, a perfect sphere, in God. Is the Christian worn and wearied with his experience of his own pollution, instability, and helplessness? Let him embrace, without a misgiving, the whole of that promise, “My sheep shall never perish.” Has he drifted into a vain confidence, not in Christ, but in privilege, in experience, in apparent religious prosperity? Has he caught himself in the act of saying, even in a whisper, “God, I thank Thee that I am not as other men are”? Then let him listen in time to the warning voice, “Be not high minded, but fear”; “Take heed lest He spare not thee.” And let him put no pillow of theory between the sharpness of that warning and his soul. Penitent, self-despairing, resting in Christ alone, let him “abide by the goodness of God.”