Romans 11 · The Lantern

A Remnant Chosen by Grace

I ask then: did God not reject his people? Never would it be! For I myself also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

Since from the things said above the Jewish people might perhaps seem to have been cast off by God and to bear no hope, seeing that God has led them into jealousy by a no-nation, and into anger by a foolish nation, and has been made manifest to those who did not seek him, and has been found by those who did not ask after him — therefore the Apostle, wishing to remedy these thin…

This refers to what Paul said above. Only those Jews who have believed in the Lord will be counted as descendants.

After showing that the fall of the Jews is deplorable, though not entirely excusable, the Apostle now shows that it is not universal. First, he raises a question; second, he answers it, at God forbid; third, he draws a conclusion, at what then. First, therefore, he says: I say then: has God entirely cast away his people?

God did not reject his people whom he foreknew. Or do you not know what the Scripture says in Elijah, how he pleads with God against Israel:

And do you wish to see that not by me, but by the Apostle these things are expounded as being about us? Hear himself what he says: "but in Elijah what does the Scripture say, how he pleads with God against Israel? Lord, they have killed your prophets, they have torn down your altars, and I am left alone, and they seek my life. But what does the divine answer say to him?

God has not rejected those whom he knew in advance would believe. Paul eliminates any occasion for pride among the Gentiles, in case they become boastful because so few of the Jews believed.

Second, when he says: God has not cast away, he shows that his people has not been rejected by God in regard to many chosen ones. First, he states his proposition; second, he recalls a similar situation, saying do you not know; third, he adapts it, at even so then, at this present time.

“Lord, they have killed your prophets, they have torn down your altars; and I myself was left alone, and they are seeking my life.”

But lest it should seem a small thing that he taught by his own example that the people of God had not been cast off, the Apostle seeks stronger examples, and says: "Or do you not know what the Scripture says in Elijah? How he pleads with God against Israel? Lord, they have killed your prophets, they have dug down your altars, and I am left alone, and they seek my life.

The prophets knew only the things which had been revealed to them by the Lord. That is why the king, uncertain of mind, asked Jeremiah if, at the time at which he spoke with him, a word of the Lord had come to him. … Elijah was unaware that there were others besides himself who worshiped God.

In this intervention Isaiah alleges two things against them. First, the impiety they committed against the worship of God. In one way, by persecuting his ministers, to which he refers when he says: Lord, they have slain your prophets: has it not been told my Lord what I did when Jezebel killed the prophets of the Lord?

But what was the divine answer spoken to him? “I have left to myself seven thousand men who did not bow the knee to Baal.”

Thus then also in the present time there has been a remnant according to the election of grace.

Not only the Gentiles are benefited by the coming of Christ but also some who belong to the divine race, many of whom have been called to salvation.

Just as all did not perish then, so too some are saved now. The election of grace is faith just as works are the election of the law. Otherwise, what sort of election is it where there is no difference in merit?

Then when he says, even so then, he adapts all this to the present situation. First, he sets out the adaptation, saying: even so then, at this present time also, in which a multitude of people seems to have gone astray, there is a remnant saved according to the election of God's grace, i.e., according to the gratuitous choice of God: you have not chosen me, but I have chosen yo…

But if by grace, no longer from works; otherwise the grace would no longer be grace.

And he added: "But if by grace, then no longer of works." It must be known that the works which Paul rejects, and frequently censures, are not the works of righteousness which are commanded in the law, but those in which they who keep the law according to the flesh glory — that is, either circumcision of the flesh, or the rite of sacrifices, or the observance of sabbaths and ne…

In case the Jews replied to Paul about those concerning whom the word comes to Elijah: "They were righteous; why were these sinners chosen?" the apostle adds that they too are saved freely just as the Gentiles are.

Second, he draws the conclusion from this: and if by grace they have been saved, it is not now by works: he saved us, not because of deeds done by us in justice, but in virtue of his own mercy (Titus 3:5).

What then? What Israel is seeking, this it has not obtained, but the elect obtained it; and the rest were hardened,

In these words the Apostle divides Israel into two parts: one of which he calls the election, which has obtained what it was seeking; the other he names "the rest," who not only did not obtain what they were seeking, but were blinded with a spirit of compunction.

Israel as a whole has not obtained righteousness because it did not seek it by faith but thought that it was justified solely by works of the law, even though it disregarded the greatest commandments of the law. That is why the Savior censures those who strain at a gnat but swallow a camel.

Then when he says, what then, he draws the conclusion he intended. And first he sets it out, saying what then shall we say follows from what has been said? This, namely, that Israel, as far as the greater part of its people was concerned, has not obtained that which it sought, namely, justice.

even as it has been written: “God gave to them a spirit of stupor, eyes not to see and ears not to hear,” unto this day.

But a question is raised for us: how can it seem to be said worthily of the good God that he himself gave to the remainder of Israel eyes with which they should not see, and ears with which they should not hear?

The rest were hardened through unfaithfulness, as it is written: "Unless you believe, you will not understand."It is God's prerogative to give them the spirit of stupor which they desired, for they have always disbelieved the words of God. If they had wanted to have a spirit of faith they would have received it.

Then when he says, as it is written, he clarifies the first part of the conclusion: first, on the authority of Isaiah; second, of David, at and David says. In regard to the first it should be noted that the Apostle bases himself on two passages from Isaiah. For it says in Isaiah: the Lord has poured out upon you a spirit of deep sleep (Isa 29:10).

And David says: “Let their table be for a snare and for a trap and for a stumbling block and for a retribution to them;

And he does likewise with those things which he declares to have been said through David. For he says: "And David says: Let their table become a snare, and a trap, and a stumbling block, and a recompense unto them.

Paul is using these words not as a prophecy but as a statement from the Scriptures which backs up what he has already said about the Jews, and at the same time he shows that there is nothing new under the sun.

Then when he says, and David says, he presents the authority of David on the same point. First, he touches on the things which occasioned the fall of the Jews, saying let their table, i.e., the malice with which sinners are nourished: though wickedness is sweet in his mouth, though he hides it under his tongue (Job 20:12).

let their eyes be darkened, not to see, and bend over their backs for all times.”

Now therefore let us see how the sense of the chapter before us ought to be explained. The blindness of heart by which the remainder of Israel — that is, the part which did not believe — was blinded, he proves by two prophetic testimonies, the one which seems to be taken from Isaiah, and the one from David; and in both a single sense, in a certain way, is set forth.

Behold mercy and judgment—mercy on the elect, who have obtained the righteousness of God, but judgment upon the others who have been blinded. And yet the former have believed because they willed it, while the latter have not believed because they have not willed it. Hence mercy and judgment were executed in their own wills.

Second, he mentions the weakening of their power to understand when he says: let their eyes be darkened, that they may not see, which is said more as a prediction than as a desire: having their understanding darkened (Eph 4:18).

The Ingrafting of the Gentiles

I say then: surely they did not stumble so that they may fall? Never would it be! But in their trespass is salvation to the Gentiles, so as to provoke them to jealousy.

Do you see the cause of the calling from among the nations, clearly declared, by the prophet, to be the disobedience and gainsaying of the people? Then the goodness of God is shown also in their case. For the apostle says, "But through their transgression salvation is come to the Gentiles, to provoke them to jealousy" and to willingness to repent.

Once more, Paul explains the position of the Jews. They have not fallen away completely and beyond hope. God loved them so much that the Gentiles were called for their salvation, so that when the Jews saw that the Gentiles were being allowed into the kingdom of God, they might perhaps repent more easily.

After showing that the fall of the Jews is not universal, the Apostle now begins to show that their fall was neither useless nor irreparable. In regard to this he does two things: first, he shows that the fall of the Jews is useful and reparable; second, he disputes the gentiles' boasting against the Jews, at and if some of the branches (Rom 11:17).

But if their trespass is riches of the world, and their failure is the riches of the Gentiles, how much more their fullness!

"But if their transgression is the riches of the world, and their diminishment the riches of the Gentiles, how much more their fullness?" Consider in these things the wisdom of God, how with him not even transgressions and falls themselves turn out to be useless; but while each one transgresses out of the freedom of his own purpose, the dispensation of divine wisdom, in that ve…

If the transgression of the Jews benefitted you to the extent that without the works of the law you were made coheirs with them, and if the few Jews who believed called all of you to salvation, how much more could they benefit you with instruction if they all believed!

Then when he says, now if the offense of them, he answers the question as interpreted in the second way and shows that the fall of the Jews is reparable. He does this in three ways: first, from its usefulness; second, from the Apostle's intention, at for I say to you; third, from the condition of that people, at for if the firstfruit be holy.

Now I am speaking to you the Gentiles: inasmuch indeed therefore as I myself am apostle of the Gentiles, I magnify my service,

"For I say to you Gentiles: As long indeed as I am the apostle of the Gentiles, I will glorify my ministry, if by any means I may provoke to emulation my own flesh, and may save some of them." As we have often observed in this Epistle, Paul sometimes speaks on behalf of the Jews, sometimes on behalf of the Gentiles, and at times directs his discourse to one or the other of thes…

Paul wants to show that he is especially anxious to save the Jews. As long as he is in the body he will honor his ministry, striving to save many of them by his example.

Then when he says, for I say to you, gentiles, he shows the same things by revealing the purpose of his ministry, which he first states; second, he assigns the reason, at for if the loss.

if at all I will provoke to jealousy my flesh and will save some of them.

For this is what Paul also was doing, by teaching and instructing the Gentiles, whose apostle he was; nourishing the weak with herbs, feeding the little ones with milk, offering to the strong the stronger food of the word; and travailing again in birth with a mother's affection over those who erred and wavered in the faith and were reduced as it were to something abortive, unti…

Paul evangelized the Gentiles of necessity, addressing himself to them and showing that the prophets had predicted this many centuries before. His aim was to make the Jews jealous and thus encourage some of them to come to salvation also.

Hence he adds: if, by any means, I may provoke to emulation them who are my flesh, i.e., the Jews, who are my kinsmen according to the flesh (Rom 9:3): do not despise your own flesh (Isa 58:7). And that they may emulate by good emulation, as is said in 1 Corinthians: emulate the better gifts (1 Cor 12:31).

For if their rejection is the reconciliation of the world, what will their acceptance be except life out from the dead?

"For if the loss of them is the reconciliation of the world, what shall the receiving of them be, but life from the dead?" This is what the Apostle seems to me to show in these words: that, Israel having been cast off and the preaching necessarily transferred to the Gentiles, the world (that is, all the nations) has been reconciled to God, according to what is written: "For God…

What was the occasion for the reception of the Gentiles but that they came to life because of the death of the Jews? Or it may mean from among the Jews that were dead, Christ and the apostles have become life to the Gentiles. Or perhaps if those whom Christ sets free from death contribute to your life.

Then when he says, for if, he assigns the reason for his interest, namely, that the conversion of the Jews would contribute to the salvation of the gentiles. Hence he says, for if the loss of them, i.e., their unbelief and disobedience, as a slave is said to be lost when he flees from the care and obedience of his master: my people have been a lost flock (Jer 50:6).

Now if the firstfruit is holy, so also the lump; and if the root is holy, so also the branches.

And the Shepherd bade me call them as each one was placed. And they came, rank by rank, and gave their branches to the Shepherd.

"For if the first-fruits be holy, the lump also is holy; and if the root be holy, so are the branches;" So calling in this passage by the names of the first-fruit and root Abraham, and Isaac, and Jacob, the prophets, the patriarchs, all who were of note in the Old Testament; and the branches, those from them who believed.

Then when he says, for if the firstfruit, he proves the same thing by considering the status of the Jewish race. This he does in two ways. First, on the part of the apostles, when he says: if the firstfruit be holy, so is the lump also. That is called the representative portion which is taken from the whole lump of dough, as if for approval.

But if some of the branches were broken off, and you yourself, being a wild olive tree, were grafted in among them and have become a fellow-partaker of the root of the fatness of the olive tree,

This truth, therefore, [he declares], in order that we may not reject the engrafting of the Spirit while pampering the flesh. "But thou, being a wild olive-tree," he says, "hast been grafted into the good olive-tree, and been made a partaker of the fatness of the olive-tree.

The branches were not broken off for your sake, but you were grafted in because they were broken off. You were an olive shoot, to be sure, but a wild and uncultivated one. "The richness of the olive tree" is the root of their fathers, the richness of Christ.

After showing that the fall of the Jews was useful and reparable, the Apostle now forbids the gentiles to boast against the Jews. In regard to this he does two things: first, he shows that the converted gentiles must not boast against the Jews; second, he answers an objection from the gentiles, at you will say then.

do not boast over the branches. But if you boast against them — you yourself do not support the root, but the root you.

That is, do not rejoice in their unbelief; for it displeases God if anyone exults in another's misfortunes, as Solomon says (Prov. 24:17). For they were not cast off for the sake of the Gentiles, so that they might rejoice; but because they did not believe, they gave occasion for the Gentiles to be preached to.

Believe me: as often as I see synagogues, I always have in my mind that which is said by the apostle, that we ought not to exult over the olive tree whose branches were broken, but to fear; since if the natural branches were cut off, how much more should we, who are grafted in from the wild olive, fear lest we become like our fathers, "a generation crooked and provoking, a gene…

Then when he says, but if you boast, he gives the reason for his admonition, saying: but if in spite of this admonition you boast by insulting the Jews, who stand upright or have been cut off, you should consider as a check to your boasting that you do not bear the root: but the root bears you, i.e., Judea did not receive salvation from the gentiles, but just the reverse: salva…

You will say then: “Branches were broken off so that I myself may be grafted in.”

Paul speaks in the person of a believing Gentile, because he thinks one should rejoice at the downfall of the unbelieving Jews, saying: Their rejection made room for the Gentiles. But they were not rejected by God so that the Gentiles might enter; rather, they made themselves rejected by despising God's gift, and therefore gave the Gentiles an opportunity for salvation.

"Thou wilt say then," he goes on, "The branches were broken off that I might be grafted in." Again he establishes, by way of objection, the opposite to the former position, to show that what he said before, he had not said as directly belonging to the subject, but to draw them to him.

Then when he says, you will say then, he excludes an objection from the gentiles: first, he presents the objection; second, he excludes it from a consideration of divine justice, at well; third, he urges them to diligently consider God's judgments, at see then the goodness.

Rightly so; by the unbelief they were broken off, and you yourself have stood by faith. Do not be high-minded, but be afraid;

But I hear that some infect your number, and destroy the praise of a distinguished name by their corrupt conversation; whom you yourselves, even as being lovers and guardians of your own praise, should rebuke and check and correct.

"Well," he praises what they said, then he alarms them again by saying, "Because of unbelief they were broken off, and thou art grafted in by faith." So here another encomium, and for the other party an accusation. But he again lays their pride low by proceeding to say, "be not high-minded, but fear." For the thing is not matter of nature, but of belief and unbelief.

Then when he says, well, he excludes the objection. First, he assigns the reason why the Jews fell away and the gentiles were promoted, saying: well, i.e., it is good that God permitted branches to be broken off, so that you might be grafted in, but consider the cause of the breaking off of the branches.

for if God did not spare the branches according to nature, lest perhaps neither will he spare you.

For if these men of old time, who preceded us in the gifts [bestowed upon them], and for whom the Son of God had not yet suffered, when they committed any sin and served fleshly lusts, were rendered objects of such disgrace, what shall the men of the present day suffer, who have despised the Lord's coming, and become the slaves of their own lusts?

"For if God spared not the natural branches," and then he does not say, neither will He spare thee," but "take heed, lest He also spare not thee." So paring away the distasteful from his statement, representing the believer as in the struggle, he at once draws the others to him, and humbles these also.

The reason for this admonition is given when he says: for if God has not spared the natural branches, i.e., the Jews, who descended by natural origin from the patriarchs, but allowed them to be broken off, fear lest perhaps also he does not spare you, i.e., lest he permit you to be broken off because of unbelief: the jealously and rage of the husband will not spare on the day o…

Behold therefore the kindness and severity of God: upon those having fallen, severity; but toward you, kindness of God, if you shall continue in the kindness — otherwise you yourself also will be cut off.

"Behold, therefore," says Paul, "the goodness and severity of God: on them that fell severity; but upon thee, goodness, if thou continue in His goodness," that is, in faith in Christ.

"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." And he does not say, Behold thy well doing, behold thy labors, but, "Behold the goodness of God" toward man, to show that the whole comes of grace from above, and to make us tremble.

Then when he says, see then the goodness and the severity of God, he invites them to a close scrutiny of divine judgments: first, he invites them to consider; second, he instructs them as though unable to consider by themselves, at for I would not have you ignorant (Rom 11:25); third, as though he himself were not perfectly capable of this investigation, he exclaims in admirati…

And they also, unless they shall continue in the unbelief, will be grafted in; for God is able to graft them in again.

For if you yourself were cut off out of the olive tree wild by nature and were grafted contrary to nature into a cultivated olive tree, how much more will these who are according to nature be grafted into their own olive tree?

Let us understand the olive tree as the faith by which Abraham was justified; but the wild olive tree, because its nature is wild and unfruitful, signifies faithlessness: and therefore, if those who were always enemies of God, converted and grafted into the faith of Abraham, are grafted in, although they are not descended from him, how much more will the Jews, if they believe a…

Their fathers had fallen away from nature because they had forgotten the law of nature, and when their habits had become fixed through repeated sinning, they came to be bitter and unproductive, as it were, by nature."And grafted, contrary to nature." … It is against nature to graft a wild olive tree into a cultivated olive tree, because the branch usually alters the effectivene…

Second, by arguing from the lesser, saying: for if you, O gentile, were cut out of the wild olive tree, i.e., from gentileness, which by nature was not fruit-bearing, not as God made nature, but because it was spoiled by sin: they were a wicked generation, and their malice natural (Wis 12:10); we were by nature children of wrath (Eph 2:3); and were grafted into the good olive t…

All Israel Will Be Saved

For I do not want you to be ignorant, brothers, of this mystery, that you may not be wise beside yourselves: that a hardening in part has happened to Israel, until the fullness of the Gentiles may come in,

"For I would not have you ignorant, brethren, of this mystery, that you be not wise in your own conceit: that blindness in part has happened to Israel, until the fullness of the Gentiles should come in: and so all Israel should be saved, as it is written: There shall come out of Sion he who shall deliver and shall turn away impieties from Jacob: and this is my covenant with the…

But when the fulness of the Gentiles has come in, then all Israel shall thus be saved, here clearly speaking of the final consummation.

After leading the gentiles to a knowledge of the divine judgments, in which God's goodness and severity were manifested, the Apostle, acting as though they are still unable to consider these things, explains how they seem to him. First, he presents the fact; second, he proves it, at as it is written; third, he gives the reason, at for as you also.

and so all Israel will be saved, even as it has been written: “The Deliverer will come out of Zion; he will remove ungodliness from Jacob.

And this is the covenant from me to them, when I may take away their sins.”

The meaning of this example always remains, as long as there are those who believe. For this is the Lord Jesus, who was promised to come from heaven for the liberation of the human race; he himself daily forgives the sins of those who turn to him. Nor does he immediately condemn unbelievers, but waits, knowing that they may advance toward the knowledge of God.

This new covenant Jeremiah promised which only those who are new, whose sins have been wiped away, will receive.

Third, he shows the manner of salvation when he says: and this is to them my covenant, a new one from me, when I shall take away their sins. For the old covenant did not remove sins, because it is impossible that the blood of bulls and goats should take away sins (Heb 10:4).

As regards the gospel indeed, they are enemies on account of you; but as regards the election, beloved on account of the patriarchs;

for the gifts and the calling of God are irrevocable.

For just as you yourselves once were disobedient to God, but now were shown mercy through their disobedience,

Paul recalls the unbelief of the Gentiles, so that they would not boastfully insult the Jews who had not believed, but would take pleasure in recognizing God's promise. For, he says, you Gentiles, although the oracles of God had been entrusted to you with them, were rebellious; but now you have received mercy, not through your own merit, but to their blame.

Paul shows that both Jews and Gentiles were guilty of the same thing and that they were likewise cleansed by one and the same grace.

Then when he says, for as you also, he gives the reason for the future salvation of the Jews after their unbelief. First, he shows a similarity between the salvation of both people; second, the cause of this similarity, at for God has concluded. First, therefore, he says: so I say that Israel will be saved, although they are now enemies.

so also these now were disobedient to your mercy, so that they themselves also may now have mercy shown them.

For God has bound up all in disobedience, that he may show mercy to all.

This, therefore, was the [object of the] long-suffering of God, that man, passing through all things, and acquiring the knowledge of moral discipline, then attaining to the resurrection from the dead, and learning by experience what is the source of his deliverance, may always live in a state of gratitude to the Lord, having obtained from Him the gift of incorruptibility, that…

The apostle did not mean by these words that God would not condemn anybody. What he meant is made clear by the context. Paul was speaking about those Jews who would one day believe.

Then, when he says for God has concluded, he assigns the reason for this similarity, namely that God has willed to have mercy on all. And this is what he adds, for God has concluded, i.e., permitted to be concluded, all, i.e., every race of men, both Jews and gentiles, in unbelief, as in a certain bond of error: all were fettered with the bonds of darkness (Wis 17:2).

A Hymn of Praise

O the depth of riches both of wisdom and knowledge of God! How unsearchable are his judgments and untraceable his ways!

It does not follow because men are endowed with greater and less degrees of intelligence, that they should therefore change the subject-matter [of the faith] itself, and should conceive of some other God besides Him who is the Framer, Maker, and Preserver of this universe, (as if He were not sufficient for them), or of another Christ, or another Only-begotten.

Paul bears witness to the exalted and boundless God, in the riches of his wisdom and knowledge, with all praise and thanksgiving; for his plan and judgment are incomprehensible.

Above the Apostle endeavored to assign a reason for the divine judgments, by which gentiles and Jews obtain mercy after unbelief; now he recognizes his inadequacy for such an investigation and exclaims his admiration of the divine excellence. First, he extols the divine excellence; second, he proves what he says, at for who has known.

For who has known the mind of the Lord? Or who has been his counselor?

For in no other way could we have learned the things of God, unless our Master, existing as the Word, had become man. For no other being had the power of revealing to us the things of the Father, except His own proper Word.

"For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto him again?" What he means is nearly this: that though He is so wise, yet He has not His Wisdom from any other, but is Himself the Fountain of good things.

Then when he says, for who, he proves what he had said by appealing to two authorities, one of which is in Isaiah: for who has helped the spirit of the Lord, or who has been his counselor? (Isa 40:13). And in place of this he says: for who has known the mind of the Lord? Or who has been his counselor?

Or who has first given to him, and it will be recompensed to him?

And in like manner also, "Or who has first given to him, and it shall be recompensed to him?" is to be understood. For no one has first bestowed anything upon his Maker: since even this very thing that he is, each one has received from his Creator.

He is also the source of all good things, and whatever He gives, He gives not as one obligated to repay, like someone who has received something from another, but out of His own goodness. For "who has first given to Him," that is, to God, that it should be repaid to him? That is, so that the benefaction bestowed by God might be considered a repayment to the one who gave?

Second, he shows the excellence of divine wisdom according as it has height in itself, and indeed is that height which is the supreme principle. Two points pertain to this: first, that it does not proceed from something else; second, that other things proceed from it, at for from him. That God's wisdom does not depend on a higher source is shown in two ways.

For from him and through him and unto him are all things. To him be the glory to the ages! Amen.

They moreover affirm that the Saviour is shown to be derived from all the Aeons, and to be in Himself everything by the following passage: "Every male that openeth the womb." For He, being everything, opened the womb of the enthymesis of the suffering Aeon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently.

"For of Him, and through Him, and to Him, are all things." Himself devised, Himself created, Himself worketh together. For He is rich, and needeth not to receive from another. And wise, and needeth no counsellor. Why speak I of a counsellor? To know the things of Him is no one able, save Himself alone, the Rich and Wise One.

Then when he says, for from him, he shows God's depth, inasmuch as in him are all things. First, he shows his causality; second, his dignity, at to him be glory; third, his perpetuity, at for ever. First, therefore, he says: it is right to say that no one first gave to him, because from him, and through him, and in him, are all things.

Romans11

A Remnant Chosen by Grace

The Ingrafting of the Gentiles

All Israel Will Be Saved

A Hymn of Praise