1God hath not so far cast off all Israel, but that a remnant is saved by grace, not by works. 7The judicial blindness of the rest is prophesied of in scripture. 11The consequence both of their fall and conversion with regard to the Gentile world. 17The Gentiles are cautioned not to insult the Jews, but to make a proper use of the example both of God's goodness and severity. 23The Jews may, and shall in time, believe and be saved. 33God's judgments and ways are unsearchable.
1 I 1SAY then, Hatha God 2cast away 3his people? God forbid. Forb I also am 4an Israelite, 5of the seed of Abraham, of the tribe 6of Benjamin.
1 That is, what I have said before concerning the rejection of the Jews, I do not mean thereby that God has cast off all Jews, as someone might conclude from this.
a Jer. 31:37.
2 Gr. thrust off, namely, from that dignity into which they were placed, in order that they should not be partakers of the promised blessing in Christ.
3 That is, the Jews, whom He had peculiarly chosen for His people.
b 2 Cor. 11:22; Philip. 3:5.
4 That is, a Jew, by descent, and nevertheless not cast off by God.
5 Namely, according to the flesh; and also according to the grace of the covenant which God has made with Abraham, and his seed, Gen. 17:1.
6 Namely, the son of Jacob by Rachel, one of the most honorable tribes of Israel; out of which king Saul also sprung, 1 Sam. 9:1, and queen Esther, Esther 2:5.
2God hath not 7cast away 8his people which he 9foreknew. 10Wot ye not what the scripture saith 11of Elias? how he 12maketh intercession to God 13against Israel, saying,
7 Namely, that was truly His people, not according to the flesh only, but also according to the promise.
8 See verse 1.
9 That is, acknowledged and elected for His own, Mat. 7:23; John 10:14; Rom. 8:29; 2 Tim. 2:19; 1 Peter 1:2, 20.
10 That is, I think that ye know well.
11 Gr. in Elias, that is, in the history of Elijah, which is written about in 1 Kings 17, and in the following chapters.
12 Gr. comes towards, meets with, namely, with words.
13 This may be joined either with the words maketh intercession, or with the word saying, namely, complaining of the apostasy of the Israelites.
3Lord,c they have killed thy prophets, and 14digged down 15thine altars; and I am left alone, and they 16seek my life.
c 1 Kings 19:10.
14 Gr. undermined; that is, to overturn by undermining.
15 That is, which had been formerly erected for Thine honor and service.
16 That is, they want to kill me, Mat. 2:20.
4But what saith the answer 17of God unto him? Id have 18reserved to myself 19seven thousand 20men, who have not bowed 21the knee to the image of 22Baal.
17 Or, Divine revelation. See Mat. 2:12, 22; Luke 2:26.
d 1 Kings 19:18.
18 That is, caused or made to remain, preserving them by My grace, that they are not fallen into idolatry.
19 That is, some thousands, Hebraism. Gen. 33:3; Psalm 12:6.
20 That is, persons, amongst whom doubtless were also women.
21 Namely, to show religious or any other honor unto it, Exod. 20:5; Philip. 2:10.
22 This word signifies one who has power and command over others, as the husband has over the wife and a master over his servant, and by this name was called an idol of the Babylonians, Moabites and Samaritans, Num. 22:41; 1 Kings 16:31, 32; 2 Kings 10:26; Jer. 11:13; Hosea 2:12, 16.
5Evene so then 23at this present time also there is 24a remnant 25according to the election of grace.
e Rom. 9:27.
23 Namely, of the preaching of the Gospel.
24 That is, God has permitted still some Jews to remain, who do not reject the Gospel, but embrace it and are effectually called; who may be reckoned but for a remnant or remainder, in respect of the great multitude of them which reject it, and remain unbelieving.
25 That is, the gracious election, namely, who of mere grace were chosen to salvation from eternity, and effectually called in time, Rom. 8:30.
6Andf if by 26grace, 27then is it no more 28of works: 29otherwise grace is 30no more grace. But if it be of works, then is it 31no more grace: otherwise work is 32no more work.
f Deut. 9:4.
26 Namely, that they are elected to salvation and effectually called.
27 Or, then certainly it is not.
28 That is, of the merits or dignity of their works.
29 Namely, if it were of works only, or of grace and works together.
30 Namely, seeing grace excludes all debt, merit or worthiness, and cannot consist therewith; for grace is in no wise grace, if it be not every way grace, Rom. 4:4.
31 Namely, but a deserved reward. That is, if their election and calling was not done of grace.
32 That is, no work of merit.
733What 34then? 35Israelg hath not obtained that which he 36seeketh for; but 37the election hath obtained it, and 38the rest were 39blinded
33 Namely, shall we say? As Rom. 6:1, and 7:7, and 8:31. This is an objection of someone, who thinks it to be absurd that the Jews should not obtain righteousness, whereas they labored so earnestly after the same.
34 Namely, this we will say.
35 That is, the Israelites, that is, the greatest part of them, who were Israelites after the flesh only, Rom. 9:31; 2 Cor. 11:22.
g Rom. 9:31.
36 That is, what he endeavors to obtain by his works, namely, righteousness in the sight of God, and eternal life.
37 Or, the elect hath obtained it, that is, all the elect among the Israelites, in respect and because they were elected of grace.
38 Namely, who are not elected and effectually called.
39 Gr. became callous. See Mark 3:5.
8(According as it is written, Godh hath given them the 40spirit of 41slumber, 42eyesi that they should not see, and ears that they should not hear;) 43unto this day.
h Isa. 29:10.
40 That is, mind.
41 Or, a gnawing, pricking spirit, as the Greek word also signifies. But the word slumber agrees better with the Hebrew word in Isa. 29:10.
42 That is, which are not fit to see.
i Isa. 6:9; Ezek. 12:2; Mat. 13:14; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26.
43 These words must be joined with the word blinded in verse 7. See also 2 Cor. 3:15.
9And 44David saith, Let theirj45table be made 46a snare, and a trap, and a stumblingblock, and 47a recompence unto them:
44 Namely, as a type of Christ, and prophesying of Christ.
j Psalm 69:22.
45 That is, all their delight.
46 That is, unto their destruction; as also a trap wherewith wild beasts are taken and a stumbling block, signify the same thing by a similitude.
47 That is, for what shall be recompensed unto them, which is eternal destruction.
10Let their eyes be darkened, that they may not see, and 48bow down their back alway.
48 Heb. make their loins continually to shake, that is, that their consciences may tremble and be in anguish. Or deprive them of their strength.
1149I say then, Have they stumbled that they 50should fall? God forbid: but rather through their 51fall 52salvation is come unto the Gentiles, for to provoke 53them 54to jealousy.
49 Or, they therefore, I say, have they, etc.
50 Namely, into unbelief, by rejecting the Gospel without hope of conversion. Or, fall down, perish, as Rev. 18:2.
51 That is, the rejection of the Gospel by the greatest part amongst them.
52 That is, it has been an occasion that the Gospel was preached to the Gentiles, and that thereby they were called and brought to salvation.
53 Namely, the Jews, who do not accept the Gospel.
54 That is, may be stirred up by the example of the believing Gentiles, imitating the same, to embrace the Gospel also, and to turn themselves unto Christ, and thereby to obtain salvation also; for jealousy is also a passion of the mind, whereby one, seeing another enjoy that good which he does not have, is inflamed with zeal and desire to pursue and obtain the same good likewise.
12Now if 55the fall of them be 56the riches 57of the world, and 58the diminishing of them the riches of the Gentiles; how much more 59their fulness?
55 That is, the Jews’ unbelief and rejection of the Gospel. See verse 11.
56 That is, has given occasion to a rich and abundant knowledge of Christ and of the Gospel.
57 That is, of the Gentiles scattered throughout the entire world, as is expounded afterwards.
58 That is, that so few among them have embraced the Gospel, has been an occasion that the same is so richly administered to the Gentiles.
59 That is, when the Jews in great numbers and multitudes shall embrace the Gospel, the same, namely, shall be the riches of the Gentiles.
1360For I speak to you Gentiles, 61inasmuchk as I am the apostle 62of the Gentiles, I 63magnify 64mine office:
60 He addresses now to that part of the congregation of Rome, which was called out from among the Gentiles.
61 Or, seeing that; and therefore my ministry and exhortation ought to avail much with the Gentiles.
k Acts 9:15; 13:2; 22:21; Gal. 1:16; 2:8; Eph. 3:8; 1 Tim. 2:7; 2 Tim. 1:11.
62 Namely, principally; otherwise he was also appointed to proclaim the Gospel to the Jews likewise, as he also did, and here still does.
63 Gr. glorify, that is, adorn it by administering the same with all diligence and faithfulness to convert many of the Gentiles to Christ; which is an honor and ornament to my ministry, Philip. 4:1; 1 Thes. 2:19.
64 Namely, of the apostleship.
14If by any means I may provoke 65to emulation them which are 66my flesh, and might 67save 68some 69of them.
65 See the annotation on the word jealousy in verse 11.
66 That is, my kinsmen, the Jews. See Gen. 29:14; Isa. 58:7; Rom. 9:3.
67 Namely, bringing them to faith in Christ by my ministry, by Whom alone is salvation obtained. See 1 Cor. 3:5, and 1 Tim. 4:16.
68 Namely, a few, seeing he knew that the time was not yet come, that they would be converted in great multitudes.
69 Namely, the Jews, who are my flesh.
15For if the 70casting away 71of them be 72the reconciling 73of the world, what shall 74the receiving of them be, but 75life from the dead?
70 Or, reject, disown; namely, for despising and rejecting the Gospel.
71 That is, of the most part of them.
72 That is, has been an occasion that the Gospel, which is the ministration of reconciliation, 2 Cor. 5:18, has been proclaimed to the Gentiles, Acts 13:46, 47.
73 That is, of the Gentiles, who inhabit by far the greatest part of the world, and are scattered throughout the entire world.
74 Namely, unto the church of Christ, when the Jews shall convert themselves in great multitudes unto Christ.
75 This is a common proverb, by which is signified a very great change for the better, as if someone, being dead, would be alive again, which is done by the preaching of the Gospel, whereby they, who are dead Eph. 2:1, are made alive, John 6:68; Philip. 2:16.
16For if 76the firstfruit be 77holy, 78the lump is also holy: and if 79the root be holy, so are 80the branches.
76 That is, Abraham and the patriarchs, from whom the Jews were descended. The apostle here takes a similitude from the first loaves which were offered up according to the law, for the sanctifying of the other fruits, Lev. 23:14, 17; Num. 15:20.
77 That is, belonging to the covenant, 1 Cor. 7:14.
78 That is, the posterity, which are descended from them, seeing God made the covenant not only with them, but also with their seed. Gen. 17:7.
79 That is, another similitude taken from the trees, to explain the same thing; thereby are also understood the patriarchs, from whom the Jews were sprung.
80 That is, the Jews who as branches are sprung from this root.
17And if 81some of the branches 82be broken off, and 83thou, being 84a wild olive tree, 85wert graffedl in 86among them, and with them partakest 87of the root and fatness 88ofm the olive tree;
81 That is, some unbelieving Jews. From this point forward the apostle admonishes the Gentiles, who were called, that they must not boast themselves against the Jews, who are cast off; but look to it that they may be warned by their example to beware that they also do not fall into unbelief, lest the same would come upon them.
82 Namely, from the root and stock, that is, are cast off from the covenant.
83 Namely, a called Gentile. The apostle here speaks to the entire body of the called Gentiles, not to this or that person in particular.
84 That is, a sprout or graft, taken from a wild olive tree, that is, from among the Gentiles who were an unbelieving people.
85 That is, incorporated into the congregation of God.
l grafted.
86 That is, in place of the branches which are broken off, who are the unbelieving Jews. Gr. in the same.
87 That is, of the sap, which comes forth out of the root, and spreads itself in the branches; which is here also called fatness, whereby are understood the advantages and promises made by God to the Jews.
88 That is, of the congregation of the Israelites.
m Jer. 11:16.
18Boast not against 89the branches. But if thou boast, 90thou bearest not the root, but the root thee.
89 That is, the Jews, who, because of their unbelief, are now broken off, namely, as if by nature ye were more worthy of this grace.
90 Namely, this shall be answered thee, that thou hast no cause to boast against them, forasmuch as thou art a graft, which bearest not the root, but art born by the same.
1991Thou wilt say then, The branches were broken off, that I might be graffed in.
91 That is, this thou wilt then think and say, why thou mightest boast against them.
2092Well; because of unbelief they 93were broken off, and 94thou standest by faith. 95Be not highminded,n but 96fear:
92 That is, it is so; this the apostle answers.
93 That is, but this thou must know and think withal, that they are broken off through their infidelity, whereunto thou art also inclined by nature, and mightest likewise lapse into, if thou shouldest imitate their example.
94 That is, art engrafted, and hast hitherto continued standing.
95 Namely, either of any worthiness of your own, for which ye should be engrafted, or, of your abilities of yourselves to continue standing.
n puffed up with pride.
96 Namely, lest ye also fall into unbelief, and thereby be also cut off. This fear is an holy carefulness to persevere in the faith, which can well exist with the assurance of salvation, Philip. 2:12.
21For if God 97spared not 98the natural branches, take heed lest he also spare not 99thee.
97 Namely, but cast them out of His congregation and covenant.
98 Gr. which are according to nature; that is, the Jews, who are in a natural way descended from the holy fathers, with whom and their seed, God made His covenant, Gen. 17:7, and who were born in the Jewish congregation.
99 Namely, who, being taken out of a wild olive tree, art grafted in as a strange branch, that He does not cast thee off for the same cause also.
22100Behold therefore 101the goodness and 102severity of God: 103on them which fell, severity; but 104toward thee, goodness, 105if thou continue in his goodness: otherwise 106thou also shalt be 107cut off.
100 That is, take notice therefore in this matter of both these attributes of God, which show themselves therein.
101 Or, good-naturedness; that is, grace, mercy.
102 Gr. cutting off, or, excision, preciseness, as they, who are severe, cut off their words short; that is, strict justice.
103 That is, upon the Jews, who fell into unbelief, and therefore were justly cast off by God. Namely, to be admonished and warned by their example to take heed to yourselves that you do not also fall into unbelief, and so with them be also justly cut off.
104 Namely, who art graciously called out of the Gentiles, without any of your worthiness or merit; to be admonished thereby that ye ought not to boast against the Jews.
105 That is, in the state of grace and of faith, wherein by the grace and kindness of God thou art placed. See the similar phrase in verse 31.
106 The apostle speaks here also of the entire body of the Gentiles who were called, as verse 17.
107 Namely, as unprofitable branches; John 15:2, 6. That is, be cast off.
23Ando108they also, if they abide not still in unbelief, shall be 109graffed in: for God is able to 110graff them in again.
o 2 Cor. 3:16.
108 Namely, the Jews or the Jewish nation.
109 That is, be brought again unto the congregation of God.
110 That is, to change their hard heart; to endue them with faith, and thereby, as it were, to graft them in again.
24For if 111thou 112wert cut out of the olive tree 113which is wild by nature, and wert graffedp114contrary to nature into a good olive tree: how much more shall 115these, which be the natural branches, be graffed 116into their own olive tree?
111 Namely, who art a called Gentile.
112 Namely, not to be cast away, but to be grafted in.
113 That is, out of the Gentiles who by nature were strangers from the testaments of promise, Eph. 2:12.
p grafted.
114 Namely, of thy descent, forasmuch as thou wast a wild olive tree, and by the special grace of God art engrafted into the right or genuine olive tree.
115 Namely, Jews, who are descended from the fathers, with whom God made His covenant.
116 Namely, from which they were cut off.
25For I would not, brethren, that ye should be ignorant of 117this mystery, lest ye should be 118wise in your own conceits; that 119blindness 120in part is happened to 121Israel, untilq122the fulness of the Gentiles 123be come in.
117 That is, this thing, which until now has been known by a few.
118 That is, conceited or high minded in your own eyes, Prov. 3:7; Rom. 12:16.
119 That is, disobedience, as verses 30, 32; see verse 7.
120 That is, not of all the Jews, but of some, though very many. For there is still always some remnant saved, and hereafter they shall convert themselves in great multitude.
121 That is, the people of Israel, the Jews.
q Luke 21:24.
122 That is, the full number, or the multitude of the Gentiles, and as it were the body of them. See similarly in verse 12.
123 Namely, by confession of the christian faith in the congregation of God.
26And 124so 125all Israel shall be 126saved: asr it is written, There shall come out of Sion 127the Deliverer, and shall turn away 128ungodliness 129from Jacob:
124 That is, then; namely, when the fullness of the Gentiles be come in.
125 That is, not some few, but a very great multitude, and as it were the entire Jewish nation.
126 Namely, being powerfully called by the preaching of the Gospel, and justified by faith.
r Psalm 14:7; Isa. 27:9; 59:20; Jer. 31:31, 32, 33, 34; 2 Cor. 3:16; Heb. 8:8; 10:16.
127 Gr. He that plucks out; namely, one out of any trouble. Heb. Goel, whereby the Messiah is understood, Who, as the nearest kinsman of the Jews, shall pluck and deliver them out of destruction.
128 Namely, they, by converting them through the Spirit of regeneration from ungodliness, and forgiving them of the same.
129 That is, from the Jews, who is the posterity of Jacob.
27For this is my covenant 130unto them, when I shall take away their sins.
130 Namely, to the Jews, who for this cause, seeing this covenant is firm and unchangeable, shall yet be converted to the faith, that thereby their sins may be forgiven and taken away.
28131As 132concerning the gospel, they are 133enemies 134for your sakes: but 135as touching the election, they are 136beloved 137for the fathers' sakes.
131 This is an answer to an objection, that it was not very probable that the Jews would be received again, forasmuch as by their rejection of the Gospel they were hated of God. The apostle acknowledges that indeed they were therefore hated, but that nevertheless for another reason they were also beloved, namely, because they were descended from the fathers, whom God had chosen for His people.
132 That is, because now, at present, they reject and oppose the Gospel.
133 That is, hated of God.
134 That is, because they hate and persecute you because of the confession of the Gospel. Or, that you, Gentiles, might be called and engrafted in their place.
135 That is, seeing God has chosen this nation out of all other for His people, and has still His elect among them.
136 Namely, of God; that is, acceptable to God.
137 That is, because of the covenant that God has made with Abraham and his posterity, and the other patriarchs, from whom the Jews are descended, Gen. 17:7.
29For the gifts and calling of God are 138without repentance.
138 That is, such that God does not repent of the same, that is, is unchangeable; for with men change of purpose proceeds from this, that it repents them to have taken such a purpose, 1 Sam. 15:29; 2 Cor. 7:10.
30For as 139ye 140in times past have 141not believed God, yet have now obtained 142mercy 143through their unbelief:
139 That is, who are called of the Gentiles.
140 Namely, before Christ came, and was preached unto you.
141 Namely, not obeying His Word, nor keeping His commandments.
142 That is, are called to faith, by the mere mercy of God through the preaching of the Gospel.
143 Or, through their disobedience, that is, by occasion that the Jews were disobedient to the Gospel, God has permitted the Gospel come unto you, verse 11. Disobedience is more than unbelief, for it signifies a stubbornness that they will not believe.
31Even so have these also 144now not believed, that through 145your mercy they also may obtain 146mercy.
144 Namely, since Christ has come and is preached unto you.
145 Namely, this has happened to you Gentiles, that is, by the powerful calling and faith, which God of mere mercy and grace has given to you.
146 Namely, observing the mercy which has occurred to the Gentiles, and their faith; to follow their example might be stirred up by the same grace, and so to be made partakers of the same mercy of God also.
32Fors God hath 147concludedt them 148all in unbelief, that he might have mercy upon 149all.
s Gal. 3:22.
147 Or, as it were bound together.
t included*
148 Namely, Jews as well as Gentiles.
149 That is, in order that all, Jews as well as Gentiles, would be saved only by God’s mercy and grace, and not by their own merits. So that the word all is not understood for every man in particular, for that is not done; but of all who are saved of the Jews or Gentiles; namely, that none of them is saved, but by mercy. See John 12:32; Gal. 3:22.
33150O the depth of the riches both of the wisdom and knowledge 151of God! Howu unsearchable are 152his judgments, and 153his ways past finding out!
150 That is, exceeding great mystery of spiritual wisdom.
151 Not which God works in us, but which is in God Himself, by which He wisely disposes and orders all things.
u Psalm 36:6.
152 That is, His ways and courses which He takes in the disposing and ordering of men’s election and reprobation.
153 That is, His reasons why He doth this or thus.
34Forv who hath known 154the mind of the Lord? or who hath been his 155counsellor?
v Isa. 40:13; 1 Cor. 2:16.
154 Or, understanding, thoughts, purpose, counsel.
155 Namely, who would have given Him counsel, and on whom He would bring about salvation for His own greatest honor; namely, no man but Himself according to His infinite wisdom.
35Orw who hath 156first given to him, and it shall be 157recompensed unto him again?
w Job 41:11.
156 Or, given before, that is, first had or done something good unto God’s honor, whereby God would be obliged unto him.
157 Namely, according to desert; namely, if there be any man who first has given to God. Whereby he would show, seeing God is not indebted to give any man any recompense, that therefore salvation is given by Him not of merit, but of grace. Psalm 16:2.
36Forx158of him, and 159through him, and 160to him, are 161all things: to whom be glory for ever. 162Amen.
x Prov. 16:4; 1 Cor. 8:6.
158 Namely, as the first Cause, Which orders and disposes all things according to His wise counsel.
159 Namely, as Who works all things that are necessary to man’s salvation, and powerfully executes that which is ordained according to His wise counsel.
160 Namely, as to the utmost End, to Whose glory all things must tend and be brought, Prov. 16:4.
161 Namely, not only which concern the creation, preservation, and governing of all creatures, but especially which concern the salvation of people, of which here is principally treated.
162 Of this word see Mat. 6:13.