Հռոմէացիներ / Romans - 11 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-10: Хотя Израиль и отвержен Богом, но это отвержение коснулось только части народа. И теперь, как во дни Илии пророка, есть значительное число верующих из Израиля, которых Бог Своею благодатною помощью укрепил в вере во Христа, тогда как народ еврейский, в своем целом, впал в то ожесточение, какое предвозвещено было ему еще ветхозаветными пророками...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, having reconciled that great truth of the rejection of the Jews with the promise made unto the fathers, is, in this chapter, further labouring to mollify the harshness of it, and to reconcile it to the divine goodness in general. It might be said, "Hath God then cast away his people?" The apostles therefore sets himself, in this chapter, to make a reply to this objection, and that two ways:-- I. He shows at large what the mercy is that is mixed with this wrath, ver. 1-32. II. He infers thence the infinite wisdom and sovereignty of God, with the adoration of which he concludes this chapter and subject, ver. 33-36.
Adam Clarke: Commentary on the Bible - 1831
God has not universally nor finally rejected Israel; nor are they all at present rejecters of the Gospel, for there is a remnant of true believers now, as there was in the days of the Prophet Elijah, Rom 11:1-5. These have embraced the Gospel, and are saved by grace, and not by the works of the law, Rom 11:6. The body of the Israelites, having rejected this, are blinded, according to the prophetic declaration of David, Rom 11:7-10. But they have not stumbled, so as to be finally rejected; but through their fall, salvation is come to the Gentiles, Rom 11:11-14. There is hope of their restoration, and that the nation shall yet become a holy people, Rom 11:15, Rom 11:16. The converted Gentiles must not exult over the fallen Jews; the latter having fallen by unbelief, the former stand by faith, Rom 11:17-20. The Jews, the natural branches, were broken off from the true olive, and the Gentiles having been grafted in, in their place, must walk uprightly, else they also shall be cut off, Rom 11:21, Rom 11:22. The Jews, if they abide not in unbelief, shall be again grafted in; and when the fullness of the Gentiles is come in, the great Deliverer shall turn away ungodliness from Jacob, according to the covenant of God, Rom 11:23-27. For the sake of their forefathers God loves them, and will again call them, and communicate His gifts to them, Rom 11:28, Rom 11:29. The Gospel shall he again sent to them, as it has now been sent to the Gentiles, Rom 11:30-32. This procedure is according to the immensity of the wisdom, knowledge, and unsearchable judgments of God, who is the Creator, Preserver, and Governor of all things, and to whom all adoration is due, Rom 11:33-36.
This chapter is of the prophetic kind. It was by the spirit of prophecy that the apostle foresaw the rejection of the Jews, which he supposes in the two preceding chapters; for when he wrote the epistle they were not in fact, rejected, seeing their polity and Church were then standing. But the event has proved that he was a true prophet; for we know that in about ten or eleven years after the writing of this letter the temple was destroyed, the Jewish polity overthrown, and the Jews expelled out of the promised land, which they have never been able to recover to the present day.
This,
1. confirms the arguments which the apostle had advanced to establish the calling of the Gentiles. For the Jews are, in fact, rejected; consequently, our calling is, in fact, not invalidated by any thing they suggested, relative to the perpetuity of the Mosaic dispensation. But that dispensation being wholly subverted, our title to the privileges of God's Church and people stands clear and strong; the Jewish constitution only could furnish objections against our claim; and the event has silenced every objection from that quarter.
2. The actual rejection of the Jews proves Paul to be a true apostle of Jesus Christ, and that he spoke by the Spirit of God; otherwise, he could not have argued so fully upon a case which was yet to come, and of which there was no appearance in the state of things when he wrote this epistle. And this very circumstance should induce us to pay great attention to this chapter, in which he discourses concerning the extent and duration of the rejection of his countrymen, to prevent their being insulted and despised by the Gentile Christians.
(1) As to the extent of this rejection, it is not absolutely universal; some of the Jews have embraced the Gospel, and are incorporated into the Christian Church with the believing Gentiles. Upon the case of these believing Jews he comments, Rom 11:1-7.
(2) As to the duration of it, it is not final and perpetual, for all Israel, or the nation of the Jews, which is now blinded, shall one day be saved or brought again into the kingdom or covenant of God. Upon the state of these blinded Jews he comments, Rom 11:7 to the end of the chapter. His design, in discoursing upon this subject, was not only to make the thing itself known, but partly to engage the attention of the unbelieving Jew; to conciliate his favor, and, if possible, to induce him to come into the Gospel scheme; and partly to dispose the Gentile Christians not to treat the Jews with contempt; (considering that they derived all their present blessings from the patriarchs, the ancestors of the Jewish nation, and were engrafted into the good olive tree, whence the Jews had been broken); and to admonish them to take warning by the fall of the Jews; to make a good improvement of their religious privileges, lest, through unbelief, any of them should relapse into heathenism, or perish finally at the last day.
The thread of his discourse leads him into a general survey and comparison of the several dispensations of God towards the Gentiles and Jews; and he concludes this survey with adoration of the depths of the Divine knowledge and wisdom exercised in the various constitutions erected in the world, Rom 11:30-36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 11:1, God has not cast off all Israel; Rom 11:7, Some were elected, though the rest were hardened; Rom 11:16, There is hope of their conversion; Rom 11:18, The Gentiles may not exult over them; Rom 11:26, for there is a promise of their salvation; Rom 11:33, God's judgments are unsearchable.
John Gill
INTRODUCTION TO ROMANS 11
The apostle having spoken of the calling of the Gentiles, and given a hint of the perverseness of the Jews in slighting the Gospel, proceeds in this chapter to treat of their rejection; in which he shows, that it was not universal, though of the greater part in his time; and which he confirms by some passages out of the Old Testament, and then points at the end and design of God in the casting them off; and exhorts the Gentiles not to insult them, but to learn to be humble and cautious by what was done to them; and foretells the conversion of the Jews in the latter day, which will be general, so that their rejection is not final; and resolves the whole dispensation of God, both with respect to Jews and Gentiles, into the unsearchable wisdom and sovereign will of God: he begins with an objection he saw would be made upon what he had said, concerning the calling of the Gentiles, and the unbelief of the Jews, that then God had wholly cast off his people, Rom 11:1, to which he answers with a "God forbid", by way of detestation; and by instancing in himself, who was of the people of the Jews, and yet was called; and by distinguishing between some and others among them: there were some who were foreknown, loved, and chosen of God from everlasting: these were not cast off, but others who were not foreknown, Rom 11:2, and then he illustrates the present case of the Jews by observing how it was with them in the times of Elias; who though he complained of their apostasy and cruelty, and imagined that there were none left but himself that worshipped the true God, yet there were then seven thousand, which were preserved from the idolatry of Baal, Rom 11:2, and so the apostle observes it was now, Rom 11:5, there was a small number whom God of his free grace had chosen, and reserved for himself, and so were not all cast away, as the objection suggested; and having called this choice an election of grace, he argues the contrariety and inconsistency of grace and works in this affair, Rom 11:6, and since it appeared that there were two sorts of people among them, one that were chosen and the other not, hence it was, that though Israel did not obtain the righteousness they sought for, yet they that were chosen obtained it, and so were not cast away, when the rest were, Rom 11:7, and that so it should be, or that this should be the case of the greater part of the Jews, that they should be given up to blindness and hardness of heart, the apostle proves by some testimonies of Isaiah and David, which he produces, Rom 11:8, hence follows an objection, that if this be the case, then God had appointed them to stumble, that they might fall even all of them, and always continue fallen; to which the apostle answers with a "God forbid", as usual, when anything is objected which is abhorred; and by observing the view, event, and order of things; showing, that the fall of the Jews issued in the salvation of the Gentiles; and the salvation of the Gentiles was to provoke the Jews to seek the same mercy, Rom 11:11, and then follows an improvement and illustration of this end, or event of their fall, Rom 11:12, that if the fall and lessening of the Jews were the means of enriching the Gentiles with the riches of Christ and his grace, what a glory must be brought to them, when they should all of them be converted and join them! and that the rejection of the Jews was neither total nor final, the apostle argues from his office, even as an apostle of the Gentiles, whom he addresses as such, Rom 11:13, and from his view and end in executing that office, which was to provoke the Jews to emulate the Gentiles, and so save some of them, Rom 11:14, and then he repeats in other words, Rom 11:15, the argument he had used in Rom 11:12, and proves the future conversion of the Jews, from the instances of conversion and sanctification, which had been, and were then among them; which were as the firstfruits to the lump, and the root to the branches; and were pledges and tokens of a general conversion and sanctification of them hereafter, Rom 11:16, and by occasion of the metaphor of the root and branches before used, he expresses the rejection of the Jews, by the breaking off some of the branches, and the reception of the Gentiles by their ingrafting into a Gospel church state among the converted Jews, enjoying the same privileges with them, Rom 11:17, and since they were originally of a wild olive tree, and merely of grace partook of the root and fatness of the good olive of the Gospel church state, as consisting first of the Jews, they ought not to be haughty and insolent, and boast and brag over the Jews, since they were beholden to them, and not the Jews to them, Rom 11:18, and whereas an objection might be made, that the Jews were cast out, to make room for the Gentiles, Rom 11:19, and therefore the one must be more deserving than the other; the apostle replies to it, Rom 11:20 by granting, that the one were broken off, or rejected, that the other might be ingrafted, or taken in but then as it was owing to unbelief in the Jews that they were cast off, in which the Gentiles were before conversion as well as they, so it was by faith they stood in their church relation, which was the gift of God, and owing to his grace; so that their ingrafting and continuance in a Gospel church state were not the effect of merit in them; wherefore he gives them this good advice, not to be proud and lifted up with their privileges, as though they were of their own deserving, but to fear the Lord and his goodness, from whence they sprung; and suggests, that they should be so far from making such an use of the rejection of the Jews, that it ought rather to engage them to caution, care, and fear; for they were the natural branches in the olive tree, and if these were not spared when behaving disagreeably, they must not expect to fare otherwise, who were originally of the wild olive tree, should they act unworthy of the privileges they enjoyed, Rom 11:21, wherefore the apostle recommends to their serious consideration the severity of God in the casting off of the Jews, and his goodness in taking in them, the Gentiles; and threatens them with cutting off, should they slight, neglect, or misuse the goodness of God to them in his house and ordinances, Rom 11:22, and on the other hand, an intimation is given, that the Jews, though broken off shall be grafted in again, should their unbelief discontinue, and faith in Christ be given them, which was not impossible with God; he is able both to remove their unbelief, give them faith, and reinstate them in a church relation, Rom 11:23, and as it is without doubt he can do it, it looks very likely that he will; which may be argued from the ingrafting of the Gentiles, who were like the olive tree, wild by nature; were cut out from thence, and, contrary to nature, grafted into the good olive tree; wherefore by an argument from the lesser to the greater, much more may it be thought, that the Jews, the natural branches, will, in God's own time, be grafted in their former church state, some of their ancestors were in, Rom 11:24, yea, the apostle argues the certainty of their conversion, and reinstatement into the Gospel church, from the design of Providence in suffering blindness in part to happen to them; which was not intended always to continue, only until all the elect of God are gathered in among the Gentiles; and this mystery of Providence and grace, he thought fit to acquaint the Gentiles with, lest they should be conceited of themselves, as if they only shared the favour of God, and were deserving of it, to the contempt of the Jews, Rom 11:25, Moreover, the apostle affirms that all Israel shall be saved, Rom 11:26, which is consequentially deduced from what he had said, and which he proves by a passage, out of Is 59:20, and by its being a principal part of the covenant, which God has made with them, which he will not break, but shall be fulfilled; when he shall make them sensible of their sins, and take them away by the application of his pardoning grace, Rom 11:27, and whereas the implacable enmity of the Jews to Christ and his Gospel might be objected to such a gracious procedure of God towards them, the apostle removes the objection, by granting that they were enemies to the Gospel on account of the Gentiles, to whom it was preached; but then there was a chosen people among them, who were beloved of God; which would be made manifest, because of the oath and promise made unto their their fathers, Rom 11:28, wherefore as the purposes, promises, and covenant of God are immutable, so the gifts of his grace, and the calling of his people included in them, are things certain and irrevocable, Rom 11:29, and so the calling of the Jews, and the gifts of his grace designed for them, which is another proof of their calling and conversion; and which is further argued, and made both more probable and certain, by comparing the case of the Jews and Gentiles together; as for the Gentiles, they were formerly infidels and obtained mercy, through the unbelief of the Jews, Rom 11:30, wherefore arguing from the less probable to that which is more so, the Jews, though for the present unbelievers, yet it may be thought, that through the mercy the Gentiles had received, they would some time or other be provoked to seek for, and so obtain the same mercy, Rom 11:31, and the rather this may be given into and received, not only because they both have been in a state of unbelief, but the end and design of God in concluding them in it, were to have mercy on each of them, Rom 11:32, which dispensation of God both to one and to the other by turns, in different ways, was so amazing and unaccountable to the apostle, that he breaks out into admiration at the wisdom and knowledge of God: which were so abundant, that they could not be searched out, conceived of, and expressed, Rom 11:33, the reasons of which lay in his own breast, and are only known to himself no one having known his mind, or been his counsellor, Rom 11:34, nor is he obliged to give an account of his matters, and the reasons of his proceedings, to any of his creatures; he is not indebted to them for anything, nor does he any injustice to any of them, by whatsoever steps he takes in Providence and grace; let that appear, and recompense will be made, Rom 11:35, everything must be resolved into his sovereign will and pleasure, and so this of choosing some, and leaving others, of rejecting the Jews, and receiving the Gentiles, and also that of calling the Jews again; as it is reasonable everything should, since all things are from him, through him, and to him, Rom 11:36, and so all glory is due unto him, and here ends the doctrinal part of this epistle.
11:111:1: Իսկ արդ՝ ասեմ. Միթէ մերժեա՞ց Աստուած զժողովուրդ իւր. քա՛ւ լիցի. քանզի եւ ես Իսրայէլացի՛ եմ, ՚ի զաւակէ՛ Աբրահամու յազգէ՛ Բենիամենի[3501]։ [3501] Ոմանք. Իսկ արդ ասիցեմ. Միթէ... զժողովուրդն իւր։
1 Իսկ արդ, հարցնում եմ՝ միթէ մերժե՞ց Աստուած իր ժողովրդին: Քա՛ւ լիցի. քանզի ես էլ իսրայէլացի եմ՝ Աբրահամի սերնդից, Բենիամինի ցեղից:
11 Ուստի կը հարցնեմ. «Միթէ Աստուած իր ժողովուրդը մերժե՞ց»։ Քա՛ւ լիցի. վասն զի ես ալ Իսրայելացի եմ, Աբրահամին սերունդէն, Բենիամինին ցեղէն։
Իսկ արդ ասեմ. Միթէ մերժեա՞ց Աստուած զժողովուրդ իւր. քաւ լիցի. քանզի եւ ես Իսրայելացի եմ, ի զաւակէ Աբրահամու, յազգէ Բենիամենի:

11:1: Իսկ արդ՝ ասեմ. Միթէ մերժեա՞ց Աստուած զժողովուրդ իւր. քա՛ւ լիցի. քանզի եւ ես Իսրայէլացի՛ եմ, ՚ի զաւակէ՛ Աբրահամու յազգէ՛ Բենիամենի[3501]։
[3501] Ոմանք. Իսկ արդ ասիցեմ. Միթէ... զժողովուրդն իւր։
1 Իսկ արդ, հարցնում եմ՝ միթէ մերժե՞ց Աստուած իր ժողովրդին: Քա՛ւ լիցի. քանզի ես էլ իսրայէլացի եմ՝ Աբրահամի սերնդից, Բենիամինի ցեղից:
11 Ուստի կը հարցնեմ. «Միթէ Աստուած իր ժողովուրդը մերժե՞ց»։ Քա՛ւ լիցի. վասն զի ես ալ Իսրայելացի եմ, Աբրահամին սերունդէն, Բենիամինին ցեղէն։
zohrab-1805▾ eastern-1994▾ western am▾
11:11: Итак, спрашиваю: неужели Бог отверг народ Свой? Никак. Ибо и я Израильтянин, от семени Авраамова, из колена Вениаминова.
11:1  λέγω οὗν, μὴ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ; μὴ γένοιτο· καὶ γὰρ ἐγὼ ἰσραηλίτης εἰμί, ἐκ σπέρματος ἀβραάμ, φυλῆς βενιαμίν.
11:1. Λέγω (I-forth) οὖν, (accordingly,"μὴ (lest) ἀπώσατο ( it-pushed-off-unto ," ὁ ( the-one ) θεὸς ( a-Deity ," τὸν ( to-the-one ) λαὸν ( to-a-people ) αὐτοῦ ; ( of-it ?"μὴ (Lest) γένοιτο : ( it-may-have-had-became ) καὶ (and) γὰρ (therefore) ἐγὼ (I) Ἰσραηλείτης (an-Israel-belonger) εἰμί, (I-be,"ἐκ (out) σπέρματος (of-a-whorling-to) Ἀβραάμ, (of-an-Abraam,"φυλῆς (of-a-tribing) Βενιαμείν. (of-a-Beniamein)
11:1. dico ergo numquid reppulit Deus populum suum absit nam et ego Israhelita sum ex semine Abraham tribu BeniaminI say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
1. I say then, Did God cast off his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
11:1. Therefore, I say: Has God driven away his people? Let it not be so! For I, too, am an Israelite of the offspring of Abraham, from the tribe of Benjamin.
11:1. I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, [of] the tribe of Benjamin.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, [of] the tribe of Benjamin:

1: Итак, спрашиваю: неужели Бог отверг народ Свой? Никак. Ибо и я Израильтянин, от семени Авраамова, из колена Вениаминова.
11:1  λέγω οὗν, μὴ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ; μὴ γένοιτο· καὶ γὰρ ἐγὼ ἰσραηλίτης εἰμί, ἐκ σπέρματος ἀβραάμ, φυλῆς βενιαμίν.
11:1. dico ergo numquid reppulit Deus populum suum absit nam et ego Israhelita sum ex semine Abraham tribu Beniamin
I say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
11:1. Therefore, I say: Has God driven away his people? Let it not be so! For I, too, am an Israelite of the offspring of Abraham, from the tribe of Benjamin.
11:1. I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, [of] the tribe of Benjamin.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: И я Израильтянин... Апостол указывает на самого себя, как на доказательство того, что Бог не отверг евреев, как народ, как племя, вовсе не способное стать христианским. Если он, Павел, стал христианином, членом Царства Мессии, то, значит, и другие евреи могут стать членами этого царства: происхождение их и теперь в этом им не мешает. - Из колена Вениаминова. Это колено, вместе с Иудиным, составило собою теократическое ядро нации иудейской после плена (1: Езд 4:1; 10, 9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The State of the Jews; The State of the Gentiles; The Gentiles Warned; The Future Conversion of the Jews.A. D. 58.
1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5 Even so then at this present time also there is a remnant according to the election of grace. 6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: 10 Let their eyes be darkened, that they may not see, and bow down their back alway. 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. 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? 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 graffed 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 graffed in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, 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 graffed in: for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert 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? 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 fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion 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.

The apostle proposes here a plausible objection, which might be urged against the divine conduct in casting off the Jewish nation (v. 1): "Hath God cast away his people? Is the rejection total and final? Are they all abandoned to wrath and ruin, and that eternal? Is the extent of the sentence so large as to be without reserve, or the continuance of it so long as to be without repeal? Will he have no more a peculiar people to himself?" In opposition to this, he shows that there was a great deal of goodness and mercy expressed along with this seeming severity, particularly he insists upon three things:-- 1. That, though some of the Jews were cast off, yet they were not all so. 2. That, though the body of the Jews were cast off, yet the Gentiles were taken in. And, 3. That, though the Jews were cast off at present, yet in God's due time they should be taken into his church again.

I. The Jews, it is true, were many of them cast off, but not all. The supposition of this he introduces with a God forbid. He will by no means endure such a suggestions. God had made a distinction between some of them and others.

1. There was a chosen remnant of believing Jews, that obtained righteousness and life by faith in Jesus Christ, v. 1-7. These are said to be such as he foreknew (v. 2), that is, had thoughts of love to, before the world was; for whom he thus foreknew he did predestinate. her lies the ground of the difference. They are called the election (v. 7), that is, the elect, God's chosen ones, whom he calls the election, because that which first distinguished them from the dignified them above others was God's electing love. Believers are the election, all those and those only whom God hath chosen. Now,

(1.) He shows that he himself was one of them: For I also am an Israelite; as if he had said, "Should I say that all the Jews are rejected, I should cut off my own claims, and see myself abandoned." Paul was a chosen vessel (Acts ix. 15), and yet he was of the seed of Abraham, and particularly of the tribe of Benjamin, the least and youngest of all the tribes of Israel.

(2.) He suggests that as in Elias's time, so now, this chosen remnant was really more and greater than one would think it was, which intimates likewise that it is no new nor unusual thing for God's grace and favour to Israel to be limited and confined to a remnant of that people; for so it was in Elijah's time. The scripture saith it of Elias, en Elia--in the story of Elias, the great reformer of the Old Testament. Observe, [1.] His mistake concerning Israel; as if their apostasy in the days of Ahab was so general that he himself was the only faithful servant God had in the world. He refers to 1 Kings xix. 14, where (it is here said) he maketh intercession to God against Israel. A strange kind of intercession: entynchanei to Theo kata tou Israel--He deals with God against Israel; so it may be read; so entynchano is translated, Acts xxv. 24. The Jews enetychon moi--have dealt with me. In prayer we deal with God, commune with him, discourse with him: it is said of Elijah (Jam. v. 17) that he prayed in praying. We are then likely to pray in praying, to make a business of that duty, when we pray as those that are dealing with God in the duty. Now Elijah in this prayer spoke as if there were one left faithful in Israel but himself. See to what a low ebb the profession of religion may sometimes be brought, and how much the face of it may be eclipsed, that the most wise and observing men may give it up for gone. So it was in Elijah's time. That which makes the show of a nation is the powers and the multitude. The powers of Israel were then persecuting powers: They have killed thy prophets, and digged down thine altars, and they seek my life. The multitude of Israel were then idolatrous: I am left alone. Thus those few that were faithful to God were not only lost in the crowd of idolaters, but crushed and driven into corners by the rage of persecutors. When the wicked rise, a man is hidden, Prov. xxviii. 12.-- Digged down thine altars; not only neglected them, and let them go out of repair, but digged them down. When altars were set up for Baal, it is no wonder if God's altars were pulled down; they could not endure that standing testimony against their idolatry. This was his intercession against Israel; as if he had said, "Lord, is not this a people ripe for ruin, worthy to be cast off? What else canst thou do for thy great name?" It is a very sad thing for any person or people to have the prayers of God's people against them, especially of God's prophets, for God espouses, and sooner or later will visibly own, the cause of his praying people. [2.] The rectifying of this mistake by the answer of God (v. 4): I have reserved. Note, First, Things are often much better with the church of God than wise and good men think they are. They are ready to conclude hardly, and to give up all for gone, when it is not so. Secondly, In times of general apostasy, there is usually a remnant that keep their integrity--some, though but a few; all do not go one way. Thirdly, That when there is a remnant who keep their integrity in times of general apostasy it is God that reserves to himself that remnant. If he had left them to themselves, they had gone down the stream with the rest. It is his free and almighty grace that makes the difference between them and others.--Seven thousand: a competent number to bear their testimony against the idolatry of Israel, and yet, compared with the many thousands of Israel, a very small number, one of a city, and two of a tribe, like the grape-gleanings of the vintage. Christ's flock is but a little flock; and yet, when they come all together at last, they will be a great and innumerable multitude, Rev. vii. 9. Now the description of this remnant is that they had not bowed the knee to the image of Baal, which was then the reigning sin of Israel. In court, city, and country, Baal had the ascendant; and the generality of people, more or less, paid their respect to Baal. The best evidence of integrity is a freedom from the present prevailing corruptions of the times and places that we live in, to swim against the stream when it is strong. Those God will own for his faithful witnesses that are bold in bearing their testimony to the present truth, 2 Pet. i. 12. This is thank-worthy, not to bow to Baal when every body bows. Sober singularity is commonly the badge of true sincerity. [3.] The application of this instance to the case in hand: Even so at this present time, v. 5-7. God's methods of dispensation towards his church are as they used to be. As it has been, so it is. In Elijah's time there was a remnant, and so there is now. If then there was a remnant left under the Old Testament, when the displays of grace were less clear and the pourings out of the Spirit less plentiful, much more now under the gospel, when the grace of God, which bringeth salvation, appears more illustrious.--A remnant, a few of many, a remnant of believing Jews when the rest were obstinate in their unbelief. This is called a remnant according to the election of grace; they are such as were chosen from eternity in the counsels of divine love to be vessels of grace and glory. Whom he did predestinate those he called. If the difference between them and others be made purely by the grace of God, as certainly it is (I have reserved them, saith he, to myself), then it must needs be according to the election; for we are sure that whatever God does he does it according to the counsel of his own will. Now concerning this remnant we may observe, First, Whence it takes its rise, from the free grace of God (v. 6), that grace which excludes works. The eternal election, in which the difference between some and others is first founded, is purely of grace, free grace; not for the sake of works done or foreseen; if so, it would not be grace. Gratia non est ullo modo gratia, si non sit omni modo gratuita--It is not grace, properly so called, if it be not perfectly free. Election is purely according to the good pleasure of his will, Eph. i. 5. Paul's heart was so full of the freeness of God's grace that in the midst of his discourse he turns aside, as it were, to make this remark, If of grace, then not of works. And some observe that faith itself, which in the matter of justification if opposed to works, is here included in them; for faith has a peculiar fitness to receive the free grace of God for our justification, but not to receive that grace for our election. Secondly, What it obtains: that which Israel, that is, the body of that people, in van sought for (v. 7): Israel hath not obtained that which he seeketh for, that is, justification, and acceptance with God (see ch. ix. 31), but the election have obtained it. In them the promise of God has its accomplishment, and God's ancient kindness for that people is remembered. He calls the remnant of believers, not the elect, but the election, to show that the sole foundation of all their hopes and happiness is laid in election. They were the persons whom God had in his eye in the counsels of his love; they are the election; they are God's choice. Such was the favour of God to the chosen remnant. But,

2. The rest were blinded, v. 7. Some are chosen and called, and the call is made effectual. But others are left to perish in their unbelief; nay, they are made worse by that which should have made them better. The gospel, which to those that believed was the savour of life unto life, to the unbelieving was the savour of death unto death. The same sun softens wax and hardens clay. Good old Simeon foresaw that the child Jesus was set for the fall, as well as for the rising again, of many in Israel, Luke ii. 34.-- Were blinded; eporothesan--they were hardened; so some. They were seared, and made brawny and insensible. They could neither see the light, nor feel the touch, of gospel grace. Blindness and hardness are expressive of the same senselessness and stupidity of spirit. They shut their eyes, and would not see; this was their sin: and then God, in a way of righteous judgment, blinded their eyes, that they could not see; this was their punishment. This seemed harsh doctrine: to qualify it, therefore, he vouches two witnesses out of the Old Testament, who speak of such a thing.

(1.) Isaiah, who spoke of such a judgment in his day, ch. xxix. 10; vi. 9. The spirit of slumber, that is, an indisposedness to mind either their duty or interest. They are under the power of a prevailing unconcernedness, like people that are slumbering and sleeping; not affected with any thing that is said or done. They were resolved to continue as they were, and would not stir. The following words explain what is meant by the spirit of slumber: Eyes, that they should not see, and ears, that they should not hear. They had the faculties, but in the things that belonged to their peace they had not the use of those faculties; they were quite infatuated, they saw Christ, but they did not believe in him; they heard his word, but they did not receive it; and so both their hearing and their seeing were in vain. It was all one as if they had neither seen nor heard. Of all judgments spiritual judgments are the sorest, and most to be dreaded, though they make the least noise.--Unto this day. Ever since Esaias prophesied, this hardening work has been in the doing; some among them have been blind and senseless. Or, rather, ever since the first preaching of the gospel: though they have had the most convincing evidences that could be of the truth of it, the most powerful preaching, the fairest offers, the clearest calls from Christ himself, and from his apostles, yet to this day they are blinded. It is still true concerning multitudes of them, even to this day in which we live; they are hardened and blinded, the obstinacy and unbelief go by succession from generation to generation, according to their own fearful imprecation, which entailed the curse: His blood be upon us and upon our children.

(2.) David (v. 9, 10), quoted from Ps. lxix. 22, 23, where David having in the Spirit foretold the sufferings of Christ from his own people the Jews, particularly that of their giving him vinegar to drink (v. 21, which was literally fulfilled, Matt. xxvii. 48), an expression of the greatest contempt and malice that could be, in the next words, under the form of an imprecation, he foretels the dreadful judgments of God upon them for it: Let their table become a snare, which the apostle here applies to the present blindness of the Jews, and the offence they took at the gospel, which increased their hardness. This teaches us how to understand other prayers of David against his enemies; they are to be looked upon as prophetic of the judgments of God upon the public and obstinate enemies of Christ and his kingdom. His prayer that it might be so was a prophecy that it should be so, and not the private expression of his own angry resentments. It was likewise intended to justify God, and to clear his righteousness in such judgments. He speaks here, [1.] Of the ruin of their comforts: Let their table be made a snare, that is, as the psalmist explains it, Let that which should be for their welfare be a trap to them. The curse of God will turn meat into poison. It is a threatening like that in Mal. ii. 2, I will curse your blessings. Their table a snare, that is, an occasion of sin and an occasion of misery. Their very food, that should nourish them, shall choke them. [2.] Of the ruin of their powers and faculties (v. 10), their eyes darkened, their backs bowed down, that they can neither find the right way, nor, if they could, are they able to walk in it. The Jews, after their national rejection of Christ and his gospel, became infatuated in their politics, so that their very counsels turned against them, and hastened their ruin by the Romans. They looked like a people designed for slavery and contempt, their backs bowed down, to be ridden and trampled upon by all the nations about them. Or, it may be understood spiritually; their backs are bowed down in carnality and worldly-mindedness. Curvæ in terris animæ--They mind earthly things. This is an exact description of the state and temper of the present remainder of that people, than whom, if the accounts we have of them be true, there is not a more worldly, wilful, blind, selfish, ill-natured, people in the world. They are manifestly to this day under the power of this curse. Divine curses will work long. It is a sign we have our eyes darkened if we are bowed down in worldly-mindedness.

II. Another thing which qualified this doctrine of the rejection of the Jews was that though they were cast off and unchurched, yet the Gentiles were taken in (v. 11-14), which he applies by way of caution to the Gentiles, v. 17-22.

1. The rejection of the Jews made room for the reception of the Gentiles. The Jews' leavings were a feast for the poor Gentiles (v. 11): "Have they stumbled that they should fall? Had God no other end in forsaking and rejecting them than their destruction?" He startles at this, rejecting the thought with abhorrence, as usually he does when any thing is suggested which seems to reflect upon the wisdom, or righteousness, or goodness of God: God forbid! no, through their fall salvation is come to the Gentiles. Not but that salvation might have come to the Gentiles if they had stood; but by the divine appointment it was so ordered that the gospel should be preached to the Gentiles upon the Jews' refusal of it. Thus in the parable (Matt. xxii. 8, 9), Those that were first bidden were not worthy--Go ye therefore into the highways, Luke xiv. 21. And so it was in the history (Acts xiii. 46): It was necessary that the word of God should first have been spoken to you; but, seeing you put it from you, lo, we turn to the Gentiles; so Acts xviii. 6. God will have a church in the world, will have the wedding furnished with guests; and, if one will not come, another will, or why was the offer made? The Jews had the refusal, and so the tender came to the Gentiles. See how Infinite Wisdom brings light out of darkness, good out of evil, meat out of the eater, and sweetness out of the strong. To the same purport he says (v. 12), The fall of them was the riches of the world, that is, it hastened the gospel so much the sooner into the Gentile world. The gospel is the greatest riches of the place where it is; it is better than thousands of gold and silver. Or, The riches of the Gentiles was the multitude of converts among them. True believers are God's jewels. To the same purport (v. 15): The casting away of them is the reconciling of the world. God's displeasure towards them made way for his favour towards the Gentiles. God was in Christ reconciling the world, 2 Cor. v. 19. And therefore he took occasion from the unbelief of the Jews openly to disavow and disown them, though they had been his peculiar favourites, to show that in dispensing his favours he would now no longer act in such a way of peculiarity and restriction, but that in every nation he that feared God and wrought righteousness should be accepted of him, Acts x. 34, 35.

2. The use that the apostle makes of this doctrine concerning the substitution of the Gentiles in the room of the Jews.

(1.) As a kinsman to the Jews, here is a word of excitement and exhortation to them, to stir them up to receive and embrace the gospel-offer. This God intended in his favour to the Gentiles, to provoke the Jews to jealousy (v. 11), and Paul endeavours to enforce it accordingly (v. 14): If by any means I might provoke to emulation those who are my flesh. "Shall the despised Gentiles run away with all the comforts and privileges of the gospel, and shall not we repent of our refusal, and now at last put in for a share? Shall not we believe and obey, and be pardoned and saved, as well as the Gentiles?" See an instance of such an emulation in Esau, Gen. xxviii. 6-9. There is a commendable emulation in the affairs of our souls: why should not we be as holy and happy as any of our neighbours? In this emulation there needs no suspicion, undermining or countermining; for the church has room enough, and the new covenant grace and comfort enough, for us all. The blessings are not lessened by the multitudes of the sharers.--And might save some of them. See what was Paul's business, to save souls; and yet the utmost he promises himself is but to save some. Though he was such a powerful preacher, spoke and wrote with such evidence and demonstration of the Spirit, yet of the many he dealt with he could but save some. Ministers must think their pains well bestowed if they can but be instrumental to save some.

(2.) As an apostle to the Gentiles, here is a word of caution for them: "I speak to you Gentiles. You believing Romans, you hear what riches of salvation are come to you by the fall of the Jews, but take heed lest you do any thing to forfeit it." Paul takes this, as other occasions, to apply his discourse to the Gentiles, because he was the apostle of the Gentiles, appointed for the service of their faith, to plant and water churches in the Gentile nations. This was the purport of his extraordinary mission, Acts xxii. 21, I will send thee far hence unto the Gentiles; compare Acts ix. 15. It was likewise the intention of his ordination, Gal. ii. 9. Compare Acts xiii. 2. It ought to be our great and special care to do good to those that are under our charge: we must particularly mind that which is our own work. It was an instance of God's great love to the poor Gentiles that he appointed Paul, who in gifts and graces excelled all the apostles, to be the apostle of the Gentiles. The Gentile world was a wider province; and the work to be done in it required a very able, skilful, zealous, courageous workman: such a one was Paul. God calls those to special work whom he either sees or makes fit for it.--I magnify my office. There were those that vilified it, and him because of it. It was because he was the apostle of the Gentiles that the Jews were so outrageous against him (Acts xxii. 21, 22), and yet he thought never the worse of it, though it set him up as the butt of all the Jewish rage and malice. It is a sign of true love to Jesus Christ to reckon that service and work for him truly honourable which the world looks upon with scorn, as mean and contemptible. The office of the ministry is an office to be magnified. Ministers are ambassadors for Christ, and stewards of the mysteries of God, and for their work's sake are to be esteemed highly in love.--My office; ten diakonian mou--my ministry, my service, not my lordship and dominion. It was not the dignity and power, but the duty and work, of an apostle, that Paul was so much in love with. Now two things he exhorts the Gentiles to, with reference to the rejected Jews:--

[1.] To have a respect for the Jews, notwithstanding, and to desire their conversion. This is intimated in the prospect he gives them of the advantage that would accrue to the church by their conversion, v. 12, 15. It would be as life from the dead; and therefore they must not insult and triumph over those poor Jews, but rather pity them, and desire their welfare, and long for the receiving of them in again.

[2.] To take heed to themselves, lest they should stumble and fall, as they Jews had done, v. 17-22. Here observe,

First, The privilege which the Gentiles had by being taken into the church. They were grafted in (v. 17), as a branch of a wild olive into a good olive, which is contrary to the way and custom of the husbandman, who grafts the good olive into the bad; but those that God grafts into the church he finds wild and barren, and good for nothing. Men graft to mend the tree; but God grafts to mend the branch. 1. The church of God is an olive-tree, flourishing and fruitful as an olive (Ps. lii. 8; Hos. xiv. 6), the fruit useful for the honour both of God and man, Judg. ix. 9. 2. Those that are out of the church are as wild olive-trees, not only useless, but what they do produce is sour and unsavoury: Wild by nature, v. 24. This was the state of the poor Gentiles, that wanted church privileges, and in respect of real sanctification; and it is the natural state of every one of us, to be wild by nature. 3. Conversion is the grafting in of wild branches into the good olive. We must be cut off from the old stock, and be brought into union with a new root. 4. Those that are grafted into the good olive-tree partake of the root and fatness of the olive. It is applicable to a saving union with Christ; all that are by a lively faith grafted into Christ partake of him as the branches of the root--receive from his fulness. But it is here spoken of a visible church-membership, from which the Jews were as branches broken off; and so the Gentiles were grafted in, autois--among those that continued, or in the room of those that were broken off. The Gentiles, being grafted into the church, partake of the same privileges that the Jews did, the root and fatness. The olive-tree is the visible church (called so Jer. xi. 16); the root of this tree was Abraham, not the root of communication, so Christ only is the root, but the root of administration, he being the first with whom the covenant was so solemnly made. Now the believing Gentiles partake of this root: he also is ason of Abraham (Luke xix. 9), the blessing of Abraham comes upon the Gentiles (Gal. iii. 14), the same fatness of the olive-tree, the same for substance, special protection, lively oracles, means of salvation, a standing ministry, instituted ordinances; and, among the rest, the visible church-membership of their infant seed, which was part of the fatness of the olive-tree that the Jews had, and cannot be imagined to be denied to the Gentiles.

Secondly, A caution not to abuse these privileges. 1. "Be not proud (v. 18): Boast not against the branches. Do not therefore trample upon the Jews as a reprobate people, nor insult over those that are broken off, much less over those that do continue." Grace is given, not to make us proud, but to make us thankful. The law of faith excludes all boasting either of ourselves or against others. "Do not say (v. 19): They were broken off that I might be grafted in; that is, do not think that thou didst merit more at the hand of God than they, or didst stand higher in his favour." "But remember, thou bearest not the root, but the root thee. Though thou art grafted in, thou art still but a branch borne by the root; nay, and an engrafted branch, brought into the good olive contrary to nature (v. 24), not free-born, but by an act of grace enfranchised and naturalized. Abraham, the root of the Jewish church, is not beholden to thee; but thou art greatly obliged to him, as the trustee of the covenant and the father of many nations. Therefore, if thou boast, know (this word must be supplied to clear the sense) thou bearest not the root but the root thee." 2. "Be not secure (v. 20): Be not high-minded, but fear. Be not too confident of your own strength and standing." A holy fear is an excellent preservative against high-mindedness: happy is the man that thus feareth always. We need not fear but God will be true to his word; all the danger is lest we be false to ours. Let us therefore fear, Heb. iv. 1. The church of Rome now boasts of a patent of perpetual preservation; but the apostle here, in his epistle to that church when she was in her infancy and integrity, enters an express caveat against that boast, and all claims of that kind.--Fear what? "Why fear lest thou commit a forfeiture as they have done, lest thou lose the privileges thou now enjoyest, as they have lost theirs." The evils that befal others should be warnings to us. Go (saith God to Jerusalem Jer. vii. 12), and see what I did to Shiloh; so now, let all the churches of God go and see what he did to Jerusalem, and what is become of the day of their visitation, that we may hear and fear, and take heed of Jerusalem's sin. The patent which churches have of their privileges is not for a certain term, nor entailed upon them and their heirs; but it runs as long as they carry themselves well, and no longer. Consider, (1.) "How they were broken off. It was not undeservedly, by an act of absolute sovereignty and prerogative, but because of unbelief." It seems, then, it is possible for churches that have long stood by faith to fall into such a state of infidelity as may be their ruin. Their unbelief did not only provoke God to cut them off, but they did by this cut themselves off; it was not only the meritorious, but the formal cause of their separation. "Now, thou art liable to the same infirmity and corruption that they fell by." Further observe, They were natural branches (v. 21), not only interested in Abraham's covenant, but descending from Abraham's loins, and so born upon the premises, and thence had a kind of tenant-right: yet, when they sunk into unbelief, God did not spare them. Prescription, long usage, the faithfulness of their ancestors, would not secure them. It was in vain to plead, though they insisted much upon it, that they were Abraham's seed, Matt. iii. 9; John viii. 33. It is true they were the husbandmen to whom the vineyard was first let out; but, when they forfeited it, it was justly taken from them, Matt. xxi. 41, 43. This is called here severity, v. 22. God laid righteousness to the line and judgment to the plummet, and dealt with them according to their sins. Severity is a word that sounds harshly; and I do not remember that it is any where else in scripture ascribed to God; and it is here applied to the unchurching of the Jews. God is most severe towards those that have been in profession nearest to him, if they rebel against him, Amos iii. 2. Patience and privileges abused turn to the greatest wrath. Of all judgments, spiritual judgments are the sorest; for of these he is here speaking, v. 8. (2.) "How thou standest, thou that art engrafted in." He speaks to the Gentile churches in general, though perhaps tacitly reflecting on some particular person, who might have expressed some such pride and triumph in the Jews' rejection. "Consider then," [1.] "By what means thou standest: By faith, which is a depending grace, and fetches in strength from heaven. Thou dost not stand in any strength of thy own, of which thou mightest be confident: thou art no more than the free grace of God makes thee, and his grace is his own, which he gives or withholds at pleasure. That which ruined them was unbelief, and by faith thou standest; therefore thou hast no faster hold than they had, thou standest on no firmer foundation than they did." [2.] "On what terms (v. 22): Towards thee goodness, if thou continue in his goodness, that is, continue in a dependence upon and compliance with the free grace of God, the want of which it was that ruined the Jews--if thou be careful to keep up thine interest in the divine favour, by being continually careful to please God and fearful of offending him." The sum of our duty, the condition of our happiness, is to keep ourselves in the love of God. Fear the Lord and his goodness. Hos. iii. 5.

III. Another thing that qualified this doctrine of the Jews' rejection is that, though for the present they are cast off, yet the rejection is not final; but, when the fulness of time is come, they will be taken in again. They are not cast off for ever, but mercy is remembered in the midst of wrath. Let us observe,

1. How this conversion of the Jews is here described. (1.) It is said to be their fulness (v. 12), that is, the addition of them to the church, the filling up again of that place which became vacant by their rejection. This would be the enriching of the world (that is, the church in the world) with a great deal of light and strength and beauty. (2.) It is called the receiving of them. The conversion of a soul is the receiving of that soul, so the conversion of a nation. They shall be received into favour, into the church, into the love of Christ, whose arms are stretched out for the receiving of all those that will come to him. And this will be as life from the dead--so strange and surprising, and yet withal so welcome and acceptable. The conversion of the Jews will bring great joy to the church. See Luke xv. 32, He was dead, and is alive; and therefore it was meet we should make merry and be glad. (3.) It is called the grafting of them in again (v. 23), into the church, from which they had been broken off. That which is grafted in receives sap and virtue from the root; so does a soul that is truly grafted into the church receive life, and strength, and grace from Christ the quickening root. They shall be grafted into their own olive-tree (v. 24); that is, into the church of which they had formerly been the most eminent and conspicuous members, to retrieve those privileges of visible church-membership which they had so long enjoyed, but have now sinned away and forfeited by their unbelief. (4.) It is called the saving of all Israel, v. 26. True conversion may well be called salvation; it is salvation begun. See Acts ii. 47. The adding of them to the church is the saving of them: tous sozomenous, in the present tense, are saved. When conversion-work goes on, salvation-work goes on.

2. What it is grounded upon, and what reason we have to look for it.

(1.) Because of the holiness of the first-fruits and the root, v. 16. Some by the first-fruits understand those of the Jews that were already converted to the faith of Christ and received into the church, who were as the first-fruits dedicated to God, as earnests of a more plentiful and sanctified harvest. A good beginning promises a good ending. Why may we not suppose that others may be savingly wrought upon as well as those who are already brought in? Others by the first-fruits understand the same with the root, namely, the patriarchs, Abraham, Isaac, and Jacob, from whom the Jews descended, and with whom, as the prime trustees, the covenant was deposited: and so they were the root of the Jews, not only as a people, but as a church. Now, if they were holy, which is not meant so much of inherent as of federal holiness--if they were in the church and in the covenant--then we have reason to conclude that God hath a kindness for the lump--the body of that people; and for the branches--the particular members of it. The Jews are in a sense a holy nation (Exod. xix. 6), being descended from holy parents. Now it cannot be imagined that such a holy nation should be totally and finally cast off. This proves that the seed of believers, as such, are within the pale of the visible church, and within the verge of the covenant, till they do, by their unbelief, throw themselves out; for, if the root be holy, so are the branches. Though real qualifications are not propagated, yet relative privileges are. Though a wise man does not beget a wise man, yet a free man begets a free man. Though grace does not run in the blood, yet external privileges do (till they are forfeited), even to a thousand generations. Look how they will answer it another day that cut off the entail, by turning the seed of the faithful out of the church, and so not allowing the blessing of Abraham to come upon the Gentiles. The Jewish branches are reckoned holy, because the root was so. This is expressed more plainly (v. 28): They are beloved for the fathers' sakes. In this love to the fathers the first foundation of their church-state was laid (Deut. iv. 37): Because he loved they fathers, therefore he chose their seed after them. And the same love would revive their privileges, for still the ancient loving-kindness is remembered; they are beloved for the fathers' sakes. It is God's usual method of grace. Kindness to the children for the father's sake is therefore called the kindness of God, 2 Sam. ix. 3, 7. Though, as concerning the gospel (namely, in the present dispensation of it), they are enemies to it for your sakes, that is, for the sake of the Gentiles, against whom they have such an antipathy; yet, when God's time shall come, this will wear off, and God's love to their fathers will be remembered. See a promise that points at this, Lev. xxvi. 42. The iniquity of the fathers is visited but to the third and fourth generation; but there is mercy kept for thousands. Many fare the better for the sake of their godly ancestors. It is upon this account that the church is called their own olive-tree. Long it had been their own peculiar, which is some encouragement to us to hope that there may be room for them in it again, for old acquaintance-sake. That which hath been may be again. Though particular persons and generations wear off in unbelief, yet there having been a national church-membership, though for the present suspended, we may expect that it will be revived.

(2.) Because of the power of God (v. 23): God is able to graft them in again. The conversion of souls is a work of almighty power; and when they seem most hardened, and blinded, and obstinate, our comfort is that God is able to work a change, able to graft those in that have been long cast out and withered. When the house is kept by the strong man armed, with all his force, yet God is stronger than he, and is able to dispossess him. The condition of their restoration is faith: If they abide not still in unbelief. So that nothing is to be done but to remove that unbelief that is the great obstacle; and God is able to take that away, though nothing less than an almighty power will do it, the same power that raised up Christ from the dead, Eph. i. 19, 29. Otherwise, can these dry bones live?

(3.) Because of the grace of God manifested to the Gentiles. Those that have themselves experienced the grace of God, preventing, distinguishing grace, may thence take encouragement to hope well concerning others. This is his argument (v. 24): "If thou wast grafted into a good olive, that was wild by nature, much more shall these that were the natural branches, and may therefore be presumed somewhat nearer to the divine acceptance." This is a suggestion very proper to check the insolence of those Gentile Christians that looked with disdain and triumph upon the condition of the rejected Jews, and trampled upon them; as if he had said, "Their condition, bad as it is, is not so bad as yours was before your conversion; and therefore why may it not be made as good as yours is?" This is his argument (v. 30, 31): As you in times past have not, &c. It is good for those that have found mercy with God to be often thinking what they were in time past, and how they obtained that mercy. This would help to soften our censures of those that still continue in unbelief, and quicken our prayers for them. He argues further from the occasion of the Gentiles' call, that is, the unbelief of the Jews; thence it took rise: "You have obtained mercy through their unbelief; much more shall they obtain mercy through your mercy. If the putting out of their candle was the lighting of yours, by that power of God which brings good out of evil, much more shall the continued light of your candle, when God's time shall come, be a means of lighting theirs again." "That through your mercy they might obtain mercy, that is, that they may be beholden to you, as you have been to them." He takes it for granted that the believing Gentiles would do their utmost endeavour to work upon the Jews--that, when God had persuaded Japhet, Japhet would be labouring to persuade Shem. True grace hates monopolies. Those that have found mercy themselves should endeavour that through their mercy others also may obtain mercy.

(4.) Because of the promises and prophecies of the Old Testament, which point at this. He quotes a very remarkable one, v. 26, from Isa. lix. 20, 21. Where we may observe, [1.] The coming of Christ promised: There shall come out of Zion the deliverer. Jesus Christ is the great deliverer, which supposes mankind in a state of misery and danger. In Isaiah it is, the Redeemer shall come to Zion. There he is called the Redeemer; here the deliverer; he delivers in a way of redemption, by a price. There he is said to come to Zion, because when the prophet prophesied he was yet to come into the world, and Zion was his first head-quarters. Thither he came, there he took up his residence: but, when the apostle wrote this, he had come, he had been in Zion; and he is speaking of the fruits of his appearing, which shall come out of Zion; thence, as from the spring, issued forth those streams of living water which in the everlasting gospel watered the nations. Out of Zion went forth the law, Isa. ii. 3. Compare Luke xxiv. 47. [2.] The end and purpose of this coming: He shall turn away ungodliness from Jacob. Christ's errand into the world was to turn away ungodliness, to turn away the guilt by the purchase of pardoning mercy, and to turn away the power by the pouring out of renewing grace, to save his people from their sins (Matt. i. 21), to separate between us and our sins, that iniquity might not be our ruin, and that it might not be our ruler. Especially to turn it away from Jacob, which is that for the sake of which he quotes the text, as a proof of the great kindness God intended for the seed of Jacob. What greater kindness could he do them than to turn away ungodliness from them, to take away that which comes between them and all happiness, take away sin, and then make way for all good? This is the blessing that Christ was sent to bestow upon the world, and to tender it to the Jews in the first place (Acts iii. 26), to turn people from their iniquities. In Isaiah it is, The Redeemer shall come to Zion, and unto those that turn from transgression in Jacob, which shown who in Zion were to have a share in and to reap benefit by the deliverance promised, those and those only that leave their sins and turn to God; to them Christ comes as a Redeemer, but as an avenger to those that persist in impenitence. See Deut. xxx. 2, 3. Those that turn from sin will be owned as the true citizens of Zion (Eph. ii. 19), the right Jacob, Ps. xxiv. 4, 6. Putting both these readings together, we learn that none have an interest in Christ but those that turn from their sins, nor can any turn from their sins but by the strength of the grace of Christ.--For this is my covenant with them--this, that the deliverer shall come to them--this, that my Spirit shall not depart from them, as it follows, Isa. lix. 21. God's gracious intentions concerning Israel were made the matter of a covenant, which the God that cannot lie could not but be true and faithful to. They were the children of the covenant, Acts iii. 25. The apostle adds, When I shall take away their sins, which some think refers to Isa. xxvii. 9, or only to the foregoing words, to turn away ungodliness. Pardon of sin is laid as the foundation of all the blessings of the new covenant (Heb. viii. 12): For I will be merciful. Now from all this he infers that certainly God had great mercy in store for that people, something answerable to the extent of these rich promises: and he proves his inference (v. 29) by this truth: For the gifts and callings of God are without repentance. Repentance is sometimes taken for a change of mind, and so God never repents, for he is in one mind and who can turn him? Sometimes for a change of way, and that is here understood, intimating the constancy and unchangeableness of that love of God which is founded in election. Those gifts and callings are immutable; whom he so loves, he loves to the end. We find God repenting that he had given man a being (Gen. vi. 6, It repented the Lord that he had made man), and repenting that he had given a man honour and power (1 Sam. xv. 11, It repenteth me that I have set up Saul to be king); but we never find God repenting that he had given a man grace, or effectually called him; those gifts and callings are without repentance.
Adam Clarke: Commentary on the Bible - 1831
11:1: I say then, hath God cast away his people? - Has he utterly and finally rejected them? for this is necessarily the apostle's meaning, and is the import of the Greek word απωσατο, which signifies to thrust or drive away, from απο, from, and ωθεω, to thrust or drive; has he thrust them off, and driven them eternally from him? God forbid - by no means. This rejection is neither universal nor final. For I also am an Israelite - I am a regular descendant from Abraham, through Israel or Jacob, and by his son Benjamin. And I stand in the Church of God, and in the peculiar covenant; for the rejection is only of the obstinate and disobedient; for those who believe on Christ, as I have done, are continued in the Church.
Albert Barnes: Notes on the Bible - 1834
11:1: I say then - This expression is to be regarded as conveying the sense of an objection. Paul, in the pRev_ious chapters, had declared the doctrine that all the Jews were to be rejected. To this a Jew might naturally reply, Is it to be believed, that God would cast off his people whom he had once chosen; to whom pertained the adoption, and the promises, and the covenant, and the numerous blessings conferred on a favorite people? It was natural for a Jew to make such objections. And it was important for the apostle to show that his doctrine was consistent with all the promises which God had made to his people. The objection, as will be seen by the answer which Paul makes, is formed on the supposition that God had rejected "all his people," or "cast them off entirely." This objection he answers by showing,
(1) That God had saved him, a Jew, and therefore that he could not mean that God had east off all Jews Rom 11:1;
(2) That now, as in former times of great declension, God had reserved a remnant Rom 11:2-5;
(3) That it accorded with the Scriptures that a part should be hardened Rom 11:6-10;
(4) That the design of the rejection was not final, but was to admit the Gentiles to the privileges of Christianity Rom 11:11-24;
(5) That the Jews should yet return to God, and be reinstated in his favor: so that it could not be objected that God had finally and totally cast off his people, or that he had violated his promises.
At the same time, however, the doctrine which Paul had maintained was true, that God had taken away their exclusive and special privileges, and had rejected a large part of the nation.
Cast away - Rejected, or put off. Has God so renounced them that they cannot be any longer his people.
His people - Those who have been long in the covenant relation to him: that is, the Jews.
God forbid - Literally, it may not or cannot be. This is an expression strongly denying that this could take place; and means that Paul did not intend to advance such a doctrine; Luk 20:16; Rom 3:4, Rom 3:6, Rom 3:31; Rom 6:2, Rom 6:15; Rom 7:7, Rom 7:13.
For I am also an Israelite - To show them that he did not mean to affirm that all Jews must of necessity be cast off, he adduces his own case. He was a Jew; and yet he looked for the favor of God, and for eternal life. That favor he hoped now to obtain by being a Christian; and if he might obtain it, others might also. "If I should say that all Jews must be excluded from the favor of God, then I also must be without hope of salvation, for I am a Jew."
Of the seed of Abraham - Descended from Abraham. The apostle mentions this to show that he was a Jew in every respect; that he had a title to all the privileges of a Jew, and must be exposed to all their liabilities and dangers. If the seed of Abraham must of necessity be cut off, he must be himself rejected. The Jews valued themselves much on having been descended from so illustrious an ancestor as Abraham Mat 3:9; and Paul shows them that he was entitled to all the privileges of such a descent; compare Phi 3:4-5.
Of the tribe of Benjamin - This tribe was one that was originally located near Jerusalem. The temple was built on the line that divided the tribes of Judah and Benjamin. It is not improbable that it was regarded as a special honor to have belonged to one of those tribes. Paul mentions it here in accordance with their custom; for they regarded it as of great importance to preserve their genealogy, and to be able to state not only that they were Jews, but to designate the tribe and family to which they belonged.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: Hath God: Sa1 12:22; Kg2 23:27; Psa 77:7, Psa 89:31-37, Psa 94:14; Jer 31:36, Jer 31:37; Jer 33:24-26; Hos 9:17; Amo 9:8, Amo 9:9
God forbid: Rom 3:4
For I also: Rom 9:3; Act 22:3, Act 26:4; Co2 11:22; Phi 3:5
Geneva 1599
11:1 I say then, (1) Hath God cast away his people? God forbid. For (2) I also am an Israelite, of the seed of Abraham, [of] the tribe of Benjamin.
(1) Now the apostle shows how this doctrine is to be applied to others, remaining still in his propounded cause. Therefore he teaches us that all the Jews in particular are not cast away, and therefore we ought not to pronounce rashly of individual persons, whether they are of the number of the elect or not. (2) The first proof: I am a Jew, and yet elected, therefore we may and ought fully to be sure of our election, as has been said before: but of another man's we cannot be so certainly sure, and yet ours may cause us to hope well of others.
John Gill
11:1 I say then, hath God cast away his people?.... The Alexandrian, copy adds here, "whom he foreknew", as in Rom 11:2, upon the citation of the above passages out of Moses and Isaiah, relating to the calling of the Gentiles, and the rejection of the Jews, the apostle saw an objection would arise, which he here takes up from the mouth of an adversary, and proposes it; in which is suggested, that God has cast away all his people the Jews, according to this count; and if so, where is his covenant with Abraham? what is become of his promises? and how is his faithfulness to be accounted for? and what hope can any Israelite have of ever obtaining salvation? than which, nothing can be thought more injurious to God, and absurd in itself. This was an old prejudice of the Jewish nation, and still continues, that God never would, nor has he cast them away, even in their present condition; it is one of the articles of their creed, received by the Karaites (o), a sect among them, that
"the blessed God , "hath not cast away the men of the captivity", though they are under the chastisements of God; but it is fit that they should every day obtain salvation by the hands of Messiah, the Son of David.''
Now to this objection the apostle makes answer; "first", in his usual way,
God forbid, when anything was objected which was displeasing to him, abhorred by him, which was not agreeable to the perfections of God, to the truth of his word, and promises, and could by no means be admitted of; and next by observing his own case, which was a standing instance to the contrary; for God had chosen him unto eternal salvation, Christ had redeemed him by his blood, and he was effectually called by grace; and as to his eternal state, he had no doubt or scruple about it; and besides, the Lord had made him a minister of the Gospel, had greatly qualified him for that work, had raised him to the high office of an apostle, and had made him very useful to the souls of many, both Jews and Gentiles; and yet he was one of the nation of the Jews, and therefore God had not cast them all away, as the objection insinuates:
for I also am an Israelite; according to the flesh, by lineal descent from Jacob or Israel; see 2Cor 11:22; as well as in a spiritual sense:
of the seed of Abraham; "the grandfather of Israel"; the head of the Jewish nation he was, both of his natural and of his spiritual seed, who is the father of us all:
of the tribe of Benjamin; a very little tribe, which in the time of the Judges was near being destroyed, and, upon the return from the captivity of Babylon, was very small, as it was at this time; and yet God had not cast away this, much less all the tribes of Israel.
(o) Apud Trigland. de Sect. Karaeorum, c. 10. p. 151.
John Wesley
11:1 Hath God rejected his whole people - All Israel? In no wise. Now there is "a remnant" who believe, Rom 11:5; and hereafter "all Israel will be saved," Rom 11:26.
Robert Jamieson, A. R. Fausset and David Brown
11:1 SAME SUBJECT CONTINUED AND CONCLUDED--THE ULTIMATE INBRINGING OF ALL ISRAEL, TO BE, WITH THE GENTILES, ONE KINGDOM OF GOD ON THE EARTH. (Rom. 11:1-36)
I say then, Hath--"Did"
God cast away his people? God forbid--Our Lord did indeed announce that "the kingdom of God should be taken from Israel" (Mt 21:41); and when asked by the Eleven, after His resurrection, if He would at that time "restore the kingdom to Israel," His reply is a virtual admission that Israel was in some sense already out of covenant (Acts 1:9). Yet here the apostle teaches that, in two respects, Israel was not "cast away"; First, Not totally; Second, Not finally. FIRST, Israel is not wholly cast away.
for I also am an Israelite--See Phil 3:5, and so a living witness to the contrary.
of the seed of Abraham--of pure descent from the father of the faithful.
of the tribe of Benjamin-- (Phil 3:5), that tribe which, on the revolt of the ten tribes, constituted, with Judah, the one faithful kingdom of God (3Kings 12:21), and after the captivity was, along with Judah, the kernel of the Jewish nation (Ezra 4:1; Ezra 10:9).
11:211:2: Ո՛չ մերժեաց Աստուած զժողովուրդ իւր, զոր յառա՛ջն ծանեաւ. թէ ո՞չ գիտէք յԵղիա զի՛նչ ասէ գիր. որպէս ամբաստան լինի Աստուծոյ զԻսրայէլէ[3502]։ [3502] Ոմանք. Եթէ ո՞չ գիտէք։ Օրինակ մի. Որպէս ապաստան լինի Աստուծոյ։
2 Աստուած չմերժեց իր ժողովրդին, որին նախապէս ճանաչել էր: Կամ՝ չգիտէ՞ք ինչ է ասում Գիրքը Եղիայի մասին. թէ ինչպէս է նա գանգատւում Աստծուն Իսրայէլի դէմ.
2 Աստուած չմերժեց իր ժողովուրդը որ ինք նախապէս ճանչցաւ։ Միթէ չէ՞ք գիտեր թէ Եղիային պատմութեանը մէջ գիրքը ի՛նչ կ’ըսէ, երբ անիկա Իսրայէլին համար կը գանգատէր Աստուծոյ.
Ոչ մերժեաց Աստուած զժողովուրդ իւր զոր յառաջն ծանեաւ. թէ ո՞չ գիտէք յԵղիա զի՛նչ ասէ գիր, ո՛րպէս ամբաստան լինի Աստուծոյ զԻսրայելէ:

11:2: Ո՛չ մերժեաց Աստուած զժողովուրդ իւր, զոր յառա՛ջն ծանեաւ. թէ ո՞չ գիտէք յԵղիա զի՛նչ ասէ գիր. որպէս ամբաստան լինի Աստուծոյ զԻսրայէլէ[3502]։
[3502] Ոմանք. Եթէ ո՞չ գիտէք։ Օրինակ մի. Որպէս ապաստան լինի Աստուծոյ։
2 Աստուած չմերժեց իր ժողովրդին, որին նախապէս ճանաչել էր: Կամ՝ չգիտէ՞ք ինչ է ասում Գիրքը Եղիայի մասին. թէ ինչպէս է նա գանգատւում Աստծուն Իսրայէլի դէմ.
2 Աստուած չմերժեց իր ժողովուրդը որ ինք նախապէս ճանչցաւ։ Միթէ չէ՞ք գիտեր թէ Եղիային պատմութեանը մէջ գիրքը ի՛նչ կ’ըսէ, երբ անիկա Իսրայէլին համար կը գանգատէր Աստուծոյ.
zohrab-1805▾ eastern-1994▾ western am▾
11:22: Не отверг Бог народа Своего, который Он наперед знал. Или не знаете, что говорит Писание в [повествовании об] Илии? как он жалуется Богу на Израиля, говоря:
11:2  οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ ὃν προέγνω. ἢ οὐκ οἴδατε ἐν ἠλίᾳ τί λέγει ἡ γραφή; ὡς ἐντυγχάνει τῶ θεῶ κατὰ τοῦ ἰσραήλ,
11:2. οὐκ ( Not ) ἀπώσατο ( it-pushed-off-unto ," ὁ ( the-one ) θεὸς ( a-Deity ," τὸν ( to-the-one ) λαὸν ( to-a-people ) αὐτοῦ ( of-it ) ὃν (to-which) προέγνω. (it-acquainted-before) ἢ (Or) οὐκ (not) οἴδατε (ye-had-come-to-see) ἐν (in) Ἠλείᾳ (unto-a-Heleias) τί (to-what-one) λέγει (it-fortheth,"ἡ (the-one) γραφή, (a-scribing,"ὡς (as) ἐντυγχάνει (it-actuateth-in) τῷ (unto-the-one) θεῷ (unto-a-Deity) κατὰ (down) τοῦ (of-the-one) Ἰσραήλ; (of-an-Israel?"
11:2. non reppulit Deus plebem suam quam praesciit an nescitis in Helia quid dicit scriptura quemadmodum interpellat Deum adversus IsrahelGod hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
2. God did not cast off his people which he foreknew. Or wot ye not what the scripture saith of Elijah? how he pleadeth with God against Israel,
11:2. God has not driven away his people, whom he foreknew. And do you not know what Scripture says in Elijah, how he calls upon God against Israel?
11:2. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,
God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying:

2: Не отверг Бог народа Своего, который Он наперед знал. Или не знаете, что говорит Писание в [повествовании об] Илии? как он жалуется Богу на Израиля, говоря:
11:2  οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ ὃν προέγνω. ἢ οὐκ οἴδατε ἐν ἠλίᾳ τί λέγει ἡ γραφή; ὡς ἐντυγχάνει τῶ θεῶ κατὰ τοῦ ἰσραήλ,
11:2. non reppulit Deus plebem suam quam praesciit an nescitis in Helia quid dicit scriptura quemadmodum interpellat Deum adversus Israhel
God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
11:2. God has not driven away his people, whom he foreknew. And do you not know what Scripture says in Elijah, how he calls upon God against Israel?
11:2. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Наперед знал. Здесь указана другая причина, по которой нельзя допустить возможности отвержения Израиля, как нации. Бог знал заранее, каков будет тот народ, который должен был стать Его народом - и тем не менее призвал его. Значит, Бог предусматривал для Израиля возможность обращения на истинный путь - иначе бы Он его и не призвал. Речь идет, как показывает ст. 1-ый, о судьбе, об обращении к Богу и Христу всего народа, а не части его.
Adam Clarke: Commentary on the Bible - 1831
11:2: God hath not cast away his people which he foreknew - God has not finally and irrecoverably rejected a people whom he has loved (or approved) so long, ὁν προεγνω, for this is evidently the meaning of the word in this place, as we have already seen, Rom 8:29, and is a very general meaning of the original verb ידע yada in Hebrew and γινωσκω in Greek; as I have had often occasion to notice in different parts of this work, and what none will deny who consults the original. See Schleusner, Parkhust, etc.
Wot ye not what the Scripture saith - Ουκ οιδατε, Do ye not know what the Scripture saith? The reference is to Kg1 19:10, Kg1 19:14. And the apostle's answer to the objecting Jew is to the following effect: God hath not universally thrust away his people, for whom in the promise to Abraham he intended, and to whom decreed, to grant his special favor and blessing; but the case is now much as it was in the days of Elijah: that prophet, in his addresses to God, made his complaint against Israel thus: -
Albert Barnes: Notes on the Bible - 1834
11:2: God hath set cast away - This is an explicit denial of the objection.
Which he foreknew - The word "foreknew" is expressive not merely of foreseeing a thing, but implies in this place a pRev_ious purpose or plan; see the note at Rom 8:29. The meaning of the passage is simply, God has not cast off those whom he had before purposed or designed to be his people. It is the declaration of a great principle of divine government that God is not changeable: and that he would not reject those whom he had purposed should be his people. Though the mass of the nation, therefore, should be cast off, yet it would not follow that God had violated any promise or compact; or that he had rejected any whom he had foreknown as his true people. God makes no covenant of salvation with those who are in their sins; and if the unbelieving and the wicked, however many external privileges they may have enjoyed, are rejected, it does not follow that he has been unfaithful to one whom he had foreknown or designated as an heir of salvation. It follows from this, also, that it is one principle of the divine government that God will not reject those who are foreknown or designated as his friends. It is a part of the plan, therefore, that those who are truly renewed shall persevere, and obtain eternal life.
Wot ye not - Know ye not.
What the Scripture saith? - The passage here quoted is found in Kg1 19:10-18.
Of Elias - Of Elijah. Greek, "Elijah" ἐν Ἡλιᾳ en Hē lia. This does not mean that it was said about Elijah, or concerning him; but the reference is to the usual manner of quoting the Scriptures among the Jews. The division into chapters and verses was to them unknown. (See the Introduction to the notes on Matthew.) Hence, the Old Testament was divided into portions designated by subjects. Thus, Luk 20:37; Mar 12:26, "At the bush," means the passage which contains the account of the burning bush; (see the notes on those places.) Here it means, in that passage or portion of Scripture which gives an account of Elijah.
He maketh intercession to God against Israel - The word translated "maketh intercession" ἐντυγχάνει entungchanei means properly to come to the aid of anyone; to transact the business of anyone; especially to discharge the function of an advocate, or to plead one's cause in a court of justice. In a sense similar to this it is applied to Christ in his function of making intercession for us in heaven; Heb 7:25; Isa 53:12. In the English language, the word is constantly used in a good sense, to plead for one; never, to plead against one; but the Greek word may imply either. It expresses the function of one who manages the business of another; and hence, one who manages the business of the state against a criminal; and when followed by the preposition for, means to intercede or plead for a person; when followed by against κατά kata, it means to accuse or arraign. This is its meaning here. He accuses or arraigns the nation of the Jews before God; he charges them with crime; the crime is specified immediately.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: which he foreknew: Rom 8:29, Rom 8:30, Rom 9:6, Rom 9:23; Act 13:48, Act 15:18; Pe1 1:2
Wot: Gen 44:15; Exo 32:1; Act 3:17, Act 7:40; Phi 1:22
of Elias: Gr. in Elias, Or, by Elias; εν [Strong's G1722], corresponding to the Hebrew ב, not infrequently having this signification. Neh 9:30; Luk 4:1; Co1 6:2; Heb 1:1
how he maketh: Or "how he addresses God respecting Israel;" κατα [Strong's G2596] having frequently this meaning. (See Co1 15:15.) Num 16:15; Jer 18:19-23; Joh 4:1-3, Joh 4:11
Geneva 1599
11:2 (3) God hath not cast away his people which he (a) foreknew. (4) Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,
(3) The second proof: because God is faithful in his league or covenant, even though men are unfaithful: so then, seeing that God has said that he will be the God of his own to a thousand generations, we must take heed that we do not think that the whole race and offspring is cast off, by reason of the unbelief of a few, but rather that we hope well of every member of the Church.
(a) Whom he loved and chose from eternity past. (4) The third proof taken from the answer that was made to Elijah: even then also, when there appeared openly to the face of the world no elect, yet God knew his elect and chosen, and also that they were a great amount and number. Whereupon this also is concluded, that we ought not rashly to pronounce of any that he is a reprobate, seeing that the Church is often brought to that state, that even the most watchful and sharp-sighted pastors, think that it is completely extinct and put out.
John Gill
11:2 God hath not cast away his people which he foreknew,.... The apostle goes on with his answer to the objection, by distinguishing and explaining who he meant by the people God had not cast away, namely, which were "foreknown" by him; for all mankind are in a sense his people, being made, maintained, and supported in their beings by him, yet they are not all foreknown; for were they, they would be all predestinated, called, conformed to the image of Christ, justified and glorified; but some of them will be cast away, being bad and wicked, and will be sent into everlasting punishment: and though the people of the Jews in general were the people of God, being in a sense chose, known, and distinguished by him from the rest of the world, yet they were not all a "foreknown" people, in the sense the apostle uses the word; wherefore a great number of them were cast away, of which afterwards the apostle speaks largely in this chapter: but then there were a people among them, that were the people of God in a more special sense; they were chosen by him from everlasting to be his people; they were taken into the covenant of his grace as such; they were given to Christ as his people, and were redeemed and saved by him on that account; and were, or were to be called, with an holy calling, when they are openly declared to be the people of God, whom he foreknew: he not merely knew them before, by his general prescience and foreknowledge, which extends to all persons and things; or foresaw their faith, holiness, and good works, and so chose them for himself; for faith, holiness, and good works, are fruits and effects of electing grace; but he so knew them before, even from all eternity, as that he approved of them, liked them, loved them, and took delight and complacency in them: now these his people he never did, nor never will cast away. Their numbers may be but very small in some periods of time, yet none of them are cast away; God may not immediately arise to their help and assistance in time of distress, or so soon as they desire and expect; he may withdraw his presence, hide himself, and stand at a distance from them; he may afflict them in a fatherly way, when they may think he has cast them off, or cast them away; whereas he never casts any of them away, nor out of his heart's love, nor out of his sight, nor out of the covenant of his grace, nor out of the hands of his Son, nor out of his family, or so as that any of them shall perish eternally; so far from it, that he takes the utmost delight in them, grants them the greatest nearness to himself, bears the strongest affection for them, and takes the most diligent care of them; whoever casts them out of their affection and company, he will not; the reasons are, because his love to them is unchangeable, his purpose concerning their salvation stands firm and sure, his word and oath are unalterable, his gifts and calling are without repentance; and they are his jewels, portion, and inheritance; they are as the apple of his eye, and continually held by his right hand. The apostle next replies to this objection, by putting them in mind of the case and state of the church of God, in the times of Elijah; and what judgment that prophet formed of it, and in which he appeared to be mistaken:
wot ye not what the Scripture saith of Elias? do ye not know? ye cannot be ignorant who have, and read the Scripture, what it says of Elias, or "in Elias"; that is, as the Arabic version renders it, "in the history of Elias"; in the account it gives of his life and times:
how he maketh intercession to God against Israel, saying: that is, how he spoke to God in prayer concerning Israel; and instead of praying for them, as the prophets were wont to do, he was obliged to bring a complaint against them for their idolatry, contempt of the worship of God, and violent persecution of his true followers. The apostle chose to mention this instance because there was some likeness between his case and Elijah's; and the state of the people of Israel at the then present time, and as in the times of Elijah; for as the Jews in his time killed and persecuted the prophets of the Lord, so in the present time they had killed the Lord Jesus Christ, and persecuted his apostles; and as Elijah, though one of their own prophets, was obliged to make intercession against them, so the apostle, though one of their own countrymen, could not but speak against them, and of their just rejection by God: and this he observes, to soften their resentments against him, when so great a prophet had done so before him: and this the Jews themselves own (p), for they say that Elijah , "brought an accusation against Israel": and it is observed by another (q) that
"coals are said of Isaiah and Elijah, because they delivered an accusation against Israel: one called them a people of unclean lips, and the other said, for they have forsaken thy covenant:''
which is the apostle's sense.
(p) Laniado in 1 Kings xix. 14. (q) Jarchi in Isa. vi. 6.
John Wesley
11:2 God hath not rejected that part of his people whom he foreknew - Speaking after the manner of men. For, in fact, knowing and foreknowing are the same thing with God, who knows or sees all things at once, from everlasting to everlasting. Know ye not - That in a parallel case, amidst a general apostasy, when Elijah thought the whole nation was fallen into idolatry, God "knew" there was "a remnant" of true worshippers.
Robert Jamieson, A. R. Fausset and David Brown
11:2 God hath--"did"
not cast away his people--that is, wholly
which he foreknew--On the word "foreknew," see on Rom 8:29.
Wot--that is, "Know"
ye not that the scripture saith of--literally, "in," that is, in the section which relates to
Elias? how he maketh intercession--"pleadeth"
against Israel--(The word "saying," which follows, as also the particle "and" before "digged down," should be omitted, as without manuscript authority).
11:311:3: Տէ՛ր՝ զմարգարէս քո կոտորեցին, եւ զսեղանս քո կործանեցին. ես մնացի միայն, եւ խնդրեն զանձն իմ[3503]։ [3503] Ոմանք. Ես միայն մնացի։
3 «Տէ՛ր, կոտորեցին քո մարգարէներին եւ կործանեցին քո սեղանները. ե՛ս մնացի միայն, եւ իմ կեանքն են ուզում»:
3 «Տէ՛ր, քու մարգարէներդ մեռցուցին ու քու սեղաններդ փլցուցին, միայն ես մնացեր եմ եւ իմ անձս ալ կը փնտռեն»։
Տէր, զմարգարէս քո կոտորեցին եւ զսեղանս քո կործանեցին. ես մնացի միայն, եւ խնդրեն զանձն իմ:

11:3: Տէ՛ր՝ զմարգարէս քո կոտորեցին, եւ զսեղանս քո կործանեցին. ես մնացի միայն, եւ խնդրեն զանձն իմ[3503]։
[3503] Ոմանք. Ես միայն մնացի։
3 «Տէ՛ր, կոտորեցին քո մարգարէներին եւ կործանեցին քո սեղանները. ե՛ս մնացի միայն, եւ իմ կեանքն են ուզում»:
3 «Տէ՛ր, քու մարգարէներդ մեռցուցին ու քու սեղաններդ փլցուցին, միայն ես մնացեր եմ եւ իմ անձս ալ կը փնտռեն»։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: Господи! пророков Твоих убили, жертвенники Твои разрушили; остался я один, и моей души ищут.
11:3  κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου.
11:3. Κύριε , ( Authority-belonged ," τοὺς ( to-the-ones ) προφήτας ( to-declarers-before ) σου ( of-thee ) ἀπέκτειναν , ( they-killed-off ," τὰ ( to-the-ones ) θυσιαστήριά ( to-surgerlets ) σου ( of-thee ) κατέσκαψαν , ( they-dug-down ," κἀγὼ ( and-I ) ὑπελείφθην ( I-was-remaindered-under ) μόνος , ( alone ," καὶ ( and ) ζητοῦσιν ( they-seek-unto ) τὴν ( to-the-one ) ψυχήν ( to-a-breathing ) μου . ( of-me )
11:3. Domine prophetas tuos occiderunt altaria tua suffoderunt et ego relictus sum solus et quaerunt animam meamLord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
3. Lord, they have killed thy prophets, they have digged down thine altars: and I am left alone, and they seek my life.
11:3. “Lord, they have slain your Prophets. They have overturned your altars. And I alone remain, and they are seeking my life.”
11:3. Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life:

3: Господи! пророков Твоих убили, жертвенники Твои разрушили; остался я один, и моей души ищут.
11:3  κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου.
11:3. Domine prophetas tuos occiderunt altaria tua suffoderunt et ego relictus sum solus et quaerunt animam meam
Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
11:3. “Lord, they have slain your Prophets. They have overturned your altars. And I alone remain, and they are seeking my life.”
11:3. Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Апостол приводит место из 3Цар. 19:10, 14: свободно, по тексту LХХ. Один - т. е., по мысли Апостола, один из всех верных Иегове.
Adam Clarke: Commentary on the Bible - 1831
11:3: Lord, they have killed thy prophets - They will not permit any person to speak unto them in thy name; and they murder those who are faithful to the commission which they have received from thee.
Digged down thine altars - They are profligate and profane beyond example, and retain not the slightest form of religion.
I am left alone - There is no prophet besides myself left, and they seek to destroy me.
Albert Barnes: Notes on the Bible - 1834
11:3: Lord, they have killed ... - This is taken from Kg1 19:10. The quotation is not literally made, but the sense is preserved. This was a charge which Elijah brought against the whole nation; and the act of killing the prophets he regarded as expressive of the character of the people, or that they were universally given to wickedness. The fact was true that they had killed the prophets, etc.; Kg1 18:4, Kg1 18:13; but the inference which Elijah seems to have drawn from it, that there were no pious people in the nation, was not well founded.
And digged down - Altars, by the Law of Moses, were required to be made of earth or unhewn stones; Exo 20:24-25. Hence, the expression to dig them down means completely to demolish or destroy them.
Thine altars - There was one great altar in the front of the tabernacle and the temple, on which the daily sacrifices of the Jews were to be made. But they were not forbidden to make altars also elsewhere; Exo 20:25. And hence they are mentioned as existing in other places; Sa1 7:17; Sa1 16:2-3; Kg1 18:30, Kg1 18:32. These were the altars of which Elijah complained as having been thrown down by the Jews; an act which was regarded as expressive of signal impiety.
I am left alone - I am the only prophet which is left alive. We are told that when Jezebel cut off the prophets of the Lord, Obadiah took a hundred of them and hid them in a cave; Kg1 18:4. But it is not improbable that they had been discovered and put to death by Ahab. The account which Obadiah gave Elijah when he met him Kg1 18:13 seems to favor such a supposition.
Seek my life - That is, Ahab and Jezebel seek to kill me. This they did because he had overcome and slain the prophets of Baal; Kg1 19:1-2. There could scarcely be conceived a time of greater distress and declension in religion than this. It has not often happened that so many things that were disheartening have occurred to the church at the same period of time. The prophets of God were slain; but one lonely man appeared to have zeal for true religion; the nation was running to idolatry; the civil rulers were criminally wicked, and were the leaders in the universal apostasy; and all the influences of wealth and power were setting in against the true religion to destroy it. It was natural that the solitary man of God should feel disheartened and lonely in this universal guilt; and should realize that he had no power to resist this tide of crime and calamities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: Lord: Kg1 18:4, Kg1 18:13, Kg1 19:10-18; Neh 9:26; Jer 2:30
digged: Kg1 18:30, Kg1 18:31
John Gill
11:3 Lord, they have killed thy prophets,.... By the order of Jezebel, wife of Ahab king of Israel, 3Kings 18:4. This sin of slaying the prophets of the Lord is charged upon the Jews by Christ, Mt 23:31, and by the apostle, Th1 2:15. In the text in 3Kings 19:14, it is added, "with the sword": which expresses the manner of death they were put to; and this clause is there put after the following, according to a rule of transposition among the Jews; See Gill on Mt 27:10.
And digged down thine altars; either the altars which the patriarchs had formerly built, and were still in being; and though not used, yet were kept and had in great veneration; wherefore the pulling of them down was done in contempt of them, and of the worship of God, which had been formerly performed there; or else such altars, which the religious among the ten tribes built, since the times of Jeroboam, who forbad them to go up to Jerusalem, but ordered them to go to Dan or Bethel; which they not choosing to do erected altars in different places for divine service, and which the Jews (r) say were allowed; for from that time, the prohibition of altars at other places than at Jerusalem ceased:
and I am left alone: meaning either as a prophet, not knowing that Obadiah had hid an hundred prophets by fifty in a cave, 3Kings 18:4; or else as a worshipper of the true God, imagining that he was the only person in Israel, that had a true zeal for the Lord of hosts:
and they seek my life; lay in wait for it, Jezebel by her emissaries being in quest of him; it is added in 3Kings 19:14, "to take it away"; for she had swore by her gods, that by the morrow about that time, his life should be as the life of one of the prophets of Baal he had slain; and in one copy it is added here.
(r) Kimchi in 1 Kings xviii. 30.
John Wesley
11:3 3Kings 19:10.
Robert Jamieson, A. R. Fausset and David Brown
11:3 and I am left alone--"I only am left."
11:411:4: Այլ զի՛նչ ասէ նմա պատասխանին. Թողի ինձ ասէ՝ եւթն հազար այր, որ ո՛չ կրկնեցին ծունր Բահաղու[3504]։ [3504] Օրինակ մի. Ապա զինչ ասէ նմա պատասխանի... որ ոչ կրկնեսցեն ծունր։
4 Իսկ ի՞նչ է ասում նրան պատասխանը. «Թողեցի ինձ, - ասում է, - եօթը հազար մարդ, որոնք Բահաղին չծնրադրեցին»:
4 Բայց ի՞նչ ըսաւ աստուածային պատասխանը. «Ինծի թողուցի եօթը հազար մարդիկ, որոնք Բահաղի ծնրադրութիւն չըրին»։
Այլ զի՞նչ ասէ նմա պատասխանին. Թողի ինձ, ասէ, եւթն հազար այր, որ ոչ կրկնեցին ծունր Բահաղու:

11:4: Այլ զի՛նչ ասէ նմա պատասխանին. Թողի ինձ ասէ՝ եւթն հազար այր, որ ո՛չ կրկնեցին ծունր Բահաղու[3504]։
[3504] Օրինակ մի. Ապա զինչ ասէ նմա պատասխանի... որ ոչ կրկնեսցեն ծունր։
4 Իսկ ի՞նչ է ասում նրան պատասխանը. «Թողեցի ինձ, - ասում է, - եօթը հազար մարդ, որոնք Բահաղին չծնրադրեցին»:
4 Բայց ի՞նչ ըսաւ աստուածային պատասխանը. «Ինծի թողուցի եօթը հազար մարդիկ, որոնք Բահաղի ծնրադրութիւն չըրին»։
zohrab-1805▾ eastern-1994▾ western am▾
11:44: Что же говорит ему Божеский ответ? Я соблюл Себе семь тысяч человек, которые не преклонили колени перед Ваалом.
11:4  ἀλλὰ τί λέγει αὐτῶ ὁ χρηματισμός; κατέλιπον ἐμαυτῶ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ βάαλ.
11:4. ἀλλὰ (Other) τί (to-what-one) λέγει (it-fortheth) αὐτῷ (unto-it,"ὁ (the-one) χρηματισμός; (an-affording-to-of?" Κατέλιπον ( I-had-remaindered-down ) ἐμαυτῷ (unto-myself) ἑπτακισχιλίους ( to-seven-oft-thousand ) ἄνδρας , ( to-men ," οἵτινες ( which-ones ) οὐκ ( not ) ἔκαμψαν ( they-bent ) γόνυ ( to-a-knee ) τῇ ( unto-the-one ) Βάαλ . ( of-a-Baal )
11:4. sed quid dicit illi responsum divinum reliqui mihi septem milia virorum qui non curvaverunt genu BaalBut what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
4. But what saith the answer of God unto him? I have left for myself seven thousand men, who have not bowed the knee to Baal.
11:4. But what is the Divine response to him? “I have retained for myself seven thousand men, who have not bent their knees before Baal.”
11:4. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to [the image of] Baal.
But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to [the image of] Baal:

4: Что же говорит ему Божеский ответ? Я соблюл Себе семь тысяч человек, которые не преклонили колени перед Ваалом.
11:4  ἀλλὰ τί λέγει αὐτῶ ὁ χρηματισμός; κατέλιπον ἐμαυτῶ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ βάαλ.
11:4. sed quid dicit illi responsum divinum reliqui mihi septem milia virorum qui non curvaverunt genu Baal
But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
11:4. But what is the Divine response to him? “I have retained for myself seven thousand men, who have not bent their knees before Baal.”
11:4. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to [the image of] Baal.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Семь тысяч - т. е. очень много (число семь означает большое количество, ср. 1Цар. 2:5). - Пред Ваалом. Замечательно, что здесь, как и в некоторых других местах (Соф 1:4; Ос 2:8), пред именем Ваал у LXX поставлен член женского рода. По всей вероятности, LXX, как евреи, не хотели произносить имени Ваала и заменяли его словом стыд, позор (boschet - aiscunh). Таким образом, получилось странное обозначение мужского божества - h Baal.
Adam Clarke: Commentary on the Bible - 1831
11:4: But what saith the answer of God - The answer which God made assured him that there were seven thousand, that is, several or many thousands; for so we must understand the word seven, a certain for an uncertain number. These had continued faithful to God; but, because of Jezebel's persecution, they were obliged to conceal their attachment to the true religion; and God, in his providence, preserved them from her sanguinary rage.
Who have not bowed the knee - Baal was the god of Jezebel; or, in other words, his worship was then the worship of the state; but there were several thousands of pious Israelites who had not acknowledged this idol, and did not partake in the idolatrous worship.
Albert Barnes: Notes on the Bible - 1834
11:4: The answer of God - ὁ χρηματισμός ho chrē matismos. This word is used no where else in the New Testament. It means an oracle, a divine response. It does not indicate the manner in which it was done, but implies only that it was an oracle, or answer made to his complaint by God. Such an answer, at such a time, would be full of comfort, and silence every complaint. The way in which this answer was in fact given, was not in a storm, or an earthquake, but in a still, small voice; Kg1 19:11-12.
I have reserved - The Hebrew is, "I have caused to remain," or to be reserved. This shows that it was of God that this was done. Amidst the general corruption and idolatry he had restrained a part, though it was a remnant. The honor of having done it he claims for himself, and does not trace it to any goodness or virtue in them. So in the case of all those who are saved from sin and ruin, the honor belongs not to man, but to God.
To myself - For my own service and glory. I have kept them steadfast in my worship, and have not suffered them to become idolaters.
Seven thousand men - Seven is often used in the Scriptures to denote an indefinite or round number. Perhaps it may be so here, to intimate that there was a considerable number remaining. This should lead us to hope that even in the darkest times in the church, there may be many more friends of God than we suppose. Elijah supposed he was alone; and yet at that moment there were thousands who were the true friends of God; a small number, indeed, compared with the multitude of idolaters; but large when compared with what was supposed to be remaining by the dejected and disheartened prophet.
Who have not bowed the knee - To bow or bend the knee is an expression denoting worship; Phi 2:10; Eph 3:14; Isa 45:23.
To Baal - The word "Baal" in Hebrew means Lord, or Master. This was the name of an idol of the Phenicians and Canaanites, and was worshipped also by the Assyrians and Babylonians under the name of Bel; (compare the Book of Bel in the Apocrypha.) This god was represented under the image of a bull, or a calf; the one denoting the Sun, the other the Moon. The pRev_alent worship in the time of Elijah was that of this idol.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: I have reserved: Kg1 19:18
Baal: Num 25:3; Deu 4:3; Jdg 2:13; Kg1 16:31; Kg2 10:19, Kg2 10:20; Jer 19:5; Hos 2:8; Hos 13:1; Zep 1:4
Geneva 1599
11:4 But what saith the answer of God unto him? I have (b) reserved to myself seven thousand men, who have not bowed the knee to [the image of] (c) Baal.
(b) He speaks of remnants and reserved people who were chosen from everlasting, and not of remnants that should be chosen afterwards: for they are not chosen, because they were not idolaters: but rather they were not idolaters, because they were chosen and elect.
(c) "Baal" signifies as much as "master" or "patron", or one in whose power another is, which name the idolaters in this day give their idols, naming them "patrons", and "patronesses" or "ladies".
John Gill
11:4 But what saith the answer of God unto him?.... The divine response, or oracle, the , "Bath Kol", or voice from heaven; the still small voice of the Lord, which Elijah heard, 3Kings 19:12,
I have reserved to myself; for his worship and service, to be partakers of his grace, inheritors of his kingdom, to show forth his praise, and for his name's sake, for his honour and glory: these he reserved in eternal election, in the council and covenant of peace; separated them in time from others by his grace, and preserved them from the general defection and apostasy: even
seven thousand men: meaning either that precise and exact number, which was but small in comparison of the very large multitude of persons that were in the ten tribes, or else a certain number for an uncertain:
who have not bowed the knee; a sign of reverence and adoration:
to the image of Baal; Jezebel's god, the god of the Zidonians; a name common to many of the "deities" of the Gentiles, and signifies "lord", or "master"; we read of "Baalim" in the plural number, for there were "lords many" of this name: in the Greek text the article is of the feminine gender, wherefore our translators have supplied the word image. This word has, in the Septuagint version, sometimes a feminine article as here; see 4Kings 21:3; but in 3Kings 19:18, from whence this passage is taken, the article is masculine, as it is also in Judg 2:11, and in other places. This deity being either of both sexes, or of no distinguished sex; or it may be, the reason it has so often a feminine article is, because it was a young heifer, or in the form of one; so in the history of Tobias 1:5, it is said, that "all the tribes which apostatized together sacrificed", , "to Baal the heifer". The apostle's view in mentioning this instance is to show, that when the church and cause of God are at the lowest, God has always some true worshippers of him; and that he never casts away his foreknown people, whose numbers are generally more than they are thought to be by the saints themselves; good men, as Elijah, may be mistaken in this matter; all which he accommodates to the then present state of God's people, in Rom 11:5.
John Wesley
11:4 To Baal - Nor to the golden calves.
Robert Jamieson, A. R. Fausset and David Brown
11:4 seven thousand, that have not bowed the knee to Baal--not "the image of Baal," according to the supplement of our version.
11:511:5: Նոյնպէս եւ յայսմ ժամանակի մնացորդք՝ ըստ ընտրութեա՛ն շնորհացն եղեն[3505]։ [3505] Ոմանք. Սոյնպէս եւ յայսմ։
5 Նոյնպէս եւ ներկայ ժամանակում մնացորդներ կան ըստ ընտրութեան շնորհի:
5 Հիմա ալ շնորհքով ընտրուած մնացորդ մը կայ։
Նոյնպէս եւ յայսմ ժամանակի մնացորդք ըստ ընտրութեան շնորհացն եղեն:

11:5: Նոյնպէս եւ յայսմ ժամանակի մնացորդք՝ ըստ ընտրութեա՛ն շնորհացն եղեն[3505]։
[3505] Ոմանք. Սոյնպէս եւ յայսմ։
5 Նոյնպէս եւ ներկայ ժամանակում մնացորդներ կան ըստ ընտրութեան շնորհի:
5 Հիմա ալ շնորհքով ընտրուած մնացորդ մը կայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:55: Так и в нынешнее время, по избранию благодати, сохранился остаток.
11:5  οὕτως οὗν καὶ ἐν τῶ νῦν καιρῶ λεῖμμα κατ᾽ ἐκλογὴν χάριτος γέγονεν·
11:5. οὕτως (Unto-the-one-this) οὖν (accordingly) καὶ (and) ἐν (in) τῷ (unto-the-one) νῦν (now) καιρῷ (unto-a-time) λίμμα (a-remaindering-to) κατ' (down) ἐκλογὴν (to-a-fortheeing-out) χάριτος (of-a-granting) γέγονεν: (it-hath-had-come-to-become)
11:5. sic ergo et in hoc tempore reliquiae secundum electionem gratiae factae suntEven so then, at this present time also, there is a remnant saved according to the election of grace.
5. Even so then at this present time also there is a remnant according to the election of grace.
11:5. Therefore, in the same way, again in this time, there is a remnant that has been saved in accord with the choice of grace.
11:5. Even so then at this present time also there is a remnant according to the election of grace.
Even so then at this present time also there is a remnant according to the election of grace:

5: Так и в нынешнее время, по избранию благодати, сохранился остаток.
11:5  οὕτως οὗν καὶ ἐν τῶ νῦν καιρῶ λεῖμμα κατ᾽ ἐκλογὴν χάριτος γέγονεν·
11:5. sic ergo et in hoc tempore reliquiae secundum electionem gratiae factae sunt
Even so then, at this present time also, there is a remnant saved according to the election of grace.
11:5. Therefore, in the same way, again in this time, there is a remnant that has been saved in accord with the choice of grace.
11:5. Even so then at this present time also there is a remnant according to the election of grace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: По избранию благодати. Апостол имеет в виду новое, недавно совершившееся благодатное избрание или призвание ко Христу части иудейского народа [Pо Цану, в то время число христиан из иудеев было не менее 70-ти тысяч (ср. Migne, 116: col. 934: rulta milia Judacorum - выражение Евангелия от евреев о числе христиан из иудеев)].
Adam Clarke: Commentary on the Bible - 1831
11:5: Even so then at this present time - As in the present day the irreligion of the Jews is very great; yet there is a remnant, a considerable number, who have accepted of the grace of the Gospel.
According to the election of grace - And these are saved just as God has saved all believers from the beginning; they are chosen by his grace, not on account of any worth or excellence in themselves, but through his goodness are they chosen to have a place in his Church, and continue to be his people, entitled to all the privileges of the new covenant. The election of grace simply signifies God's gracious design in sending the Christian system into the world, and saving under it all those who believe in Christ Jesus, and none else. Thus the believers in Christ are chosen to inherit the blessings of the Gospel, while those who seek justification by the works of the law are rejected.
Albert Barnes: Notes on the Bible - 1834
11:5: At this present time - In the time when the apostle wrote. Though the mass of the nation was to be rejected, yet it did not follow that all were to be excluded from the favor of God. As in the time of Elijah, when all appeared to be dark, and all the nation, except one, seemed to have become apostate, yet there was a considerable number of the true friends of God; so in the time of Paul, though the nation had rejected their Messiah, though, as a consequence, they were to be rejected as a people: and though they were eminently wicked and corrupt, yet it did not follow that all were cast off, or that any were excluded on whom God had purposed to bestow salvation.
A remnant - That which is left or reserved; Rom 9:27. He refers here doubtless, to that part of the nation which was truly pious, or which had embraced the Messiah.
According to the election of grace - By a gracious or merciful choosing, or election; and not by any merit of their own. As in the tinge of Elijah, it was because God had reserved them unto himself that any were saved from idolatry, so now it was by the same gracious sovereignty that any were saved from the pRev_alent unbelief. The apostle here does not specify the number, but there can be no doubt that a multitude of Jews had been saved by becoming Christians, though compared with the nation - the multitude who rejected the Messiah it was but a remnant. The apostle thus shows that neither all the ancient people of God were cast way, nor that any whom he foreknew were rejected. And though he had proved that a large part of the Jews were to be rejected and though infidelity was pRev_alent, yet still there were some who had been Jews who were truly pious, and entitled to the favor of God. Nor should they deem this state of things remarkable, for a parallel case was recorded in their own Scriptures. We may learn from this narrative,
(1) That it is no unparalleled thing for the love of many to wax cold, and for iniquity to abound.
(2) the tendency of this is to produce deep feeling and solicitude among the true friends of God. Thus, David says, "Rivers of waters run down mine eyes because they keep not thy law;" Psa 119:136; compare Jer 9:1; Luk 19:41.
(3) that in these darkest times we should not be discouraged. There may be much more true piety in the world than in our despondency we may suppose. We should take courage in God, and believe that he will not forsake any that are his true friends, or on whom he has purposed to bestow eternal life.
(4) it is of God that all are not corrupt and lost. It is owing only to the election of grace, to his merciful choosing, that any are saved. And as in the darkest times he has reserved a people to himself, so we should believe that he will still meet abounding evil, and save those whom he has chosen from eternal death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: at this present: Rom 11:6, Rom 11:7, Rom 9:27
election of grace: The election which proceeds from the mercy and goodness of God. Rom 11:28, Rom 9:11; Eph 1:5, Eph 1:6
Geneva 1599
11:5 Even so then at this present time also there is a remnant according to the (d) election of grace.
(d) The election of grace is not that by which men chose grace, but by which God chose us of his grace and goodness.
John Gill
11:5 Even so then at this present time also,.... In which the apostle lived, the time of preaching the Gospel, the accepted time, the day of salvation, which then was, and also now is; at that time when the Gospel was sent unto the Gentiles, and God took out of them a people for his name; when multitudes of them were converted, and embraced the faith of Christ; and when the Jews in general had rejected the Messiah, killed the Lord Jesus, persecuted his apostles, and contradicted and blasphemed the Gospel; yet still God had made a reserve of some among them, for himself:
there is a remnant; alluding either to Is 10:21, or to the oracle delivered to Elijah, saying, "I have reserved", or "left", &c. 3Kings 19:18, that as God had reserved for himself, in Elijah's time, a number of persons, who had not gone into the idolatrous worship of Baal, when the greater part of the Israelites did, so he had taken care to make a like reserve in the apostle's time, when the bulk of the Jewish nation had refused the Messiah, and despised his Gospel. This is a further proof, that God had not cast away all the people of the Jews; and that as Elijah was not the only worshipper of the true God in his time, so the apostle was not the only instance of grace among that people now; there was a number of them; the number of the disciples after our Lord's ascension, was an hundred and twenty; upon the first sermon preached by Peter, three thousand were converted, and added to them; after that, they are said to be about five thousand, and still multitudes were added, both of men and women, and a great company of the priests were obedient to the faith; so that before the dispersion of the church at Jerusalem by a persecution, there might be at least such a number called by grace, as God had reserved in Elijah's time; though these, when compared with the generality of the nation, which remained in unbelief, were but a few, and therefore called a "remnant", or a "reserve", as the word may be rendered; for these were a set of men, whom God had reserved and preserved in his Son, and in the covenant of his grace, from everlasting; and had kept a watchful eye over them in time, reserved them in his providence, and saved them to be called; and by calling them, had reserved them by his grace, and preserved them by his power, from the general unbelief, impenitence, blindness, and ignorance, which prevailed over the people of the Jews; which reserve was not owing to their superior goodness, they being in no wise, with respect to nature, birth, and privileges, better than those who were not reserved; nor to the disposition of their minds and wills, their minds and consciences being defiled, and their wills naturally as obstinate and perverse as others; nor to any good works done by them, since works before calling are not properly good, and those after are the fruits of that grace: but this reverse was made,
according to the election of grace; God's choice of these persons before the world was, which is the source and spring of all the blessings of grace, both in time eternity: hence these persons were put into the hands of Christ, secured in an everlasting covenant, took special care of by divine Providence, were called by grace, justified, sanctified, and at last glorified: and this choice is owing to grace, for not men's choice of God's grace, but God's choice, owing to his, own grace, is here meant. The Pelagians would have it, that this election is the choice which man makes of the grace of God: whereas such is the enmity of mans nature, and will against God and his grace, that he would never make choice of that, if the grace of God did not first make choice of him, and lay hold upon him: grace here, does not design the object of the choice, but the cause, spring, and motive of it, which is not any habit or quality in men, as faith and holiness, for these are fruits and effects of electing grace, and so not causes, motives, or conditions of it, but the free love and favour of God in his own heart; and shows the sovereignty and freeness of election, which is no ways depending on the will and works of men, but upon the sovereign good will and pleasure of God.
John Wesley
11:5 According to the election of grace - According to that gracious purpose of God, "He that believeth shall be saved."
Robert Jamieson, A. R. Fausset and David Brown
11:5 Even so at this present time--"in this present season"; this period of Israel's rejection. (See Acts 1:7, Greek).
there is--"there obtains," or "hath remained"
a remnant according to the election of grace--"As in Elijah's time the apostasy of Israel was not so universal as it seemed to be, and as he in his despondency concluded it to be, so now, the rejection of Christ by Israel is not so appalling in extent as one would be apt to think: There is now, as there was then, a faithful remnant; not however of persons naturally better than the unbelieving mass, but of persons graciously chosen to salvation." (See 1Cor 4:7; Th2 2:13). This establishes our view of the argument on Election in Rom. 9:1-29, as not being an election of Gentiles in the place of Jews, and merely to religious advantages, but a sovereign choice of some of Israel itself, from among others, to believe and be saved. (See on Rom 9:6.)
11:611:6: Իսկ եթէ շնորհօք, ո՛չ եւս ՚ի գործոց. ապա թէ ոչ՝ շնորհքն ո՛չ եւս շնորհք լինին[3506]։ [3506] Ոմանք. Ապա եթէ ոչ... շնորհք լինէին։
6 Իսկ եթէ շնորհից է, այլեւս գործերից չէ. ապա թէ ոչ շնորհն այլեւս շնորհ չի լինի:
6 Եւ եթէ շնորհքով, ուրեմն ա՛լ գործերէն չէ. ապա թէ ոչ՝ շնորհքը ա՛լ շնորհք չ’ըլլար. իսկ եթէ գործերէն է, ա՛լ շնորհք չէ. ապա թէ ոչ գործը ա՛լ գործ չ’ըլլար*
Իսկ եթէ շնորհօք, ոչ եւս ի գործոց. ապա թէ ոչ` շնորհքն ոչ եւս շնորհք լինին:[28]:

11:6: Իսկ եթէ շնորհօք, ո՛չ եւս ՚ի գործոց. ապա թէ ոչ՝ շնորհքն ո՛չ եւս շնորհք լինին[3506]։
[3506] Ոմանք. Ապա եթէ ոչ... շնորհք լինէին։
6 Իսկ եթէ շնորհից է, այլեւս գործերից չէ. ապա թէ ոչ շնորհն այլեւս շնորհ չի լինի:
6 Եւ եթէ շնորհքով, ուրեմն ա՛լ գործերէն չէ. ապա թէ ոչ՝ շնորհքը ա՛լ շնորհք չ’ըլլար. իսկ եթէ գործերէն է, ա՛լ շնորհք չէ. ապա թէ ոչ գործը ա՛լ գործ չ’ըլլար*
zohrab-1805▾ eastern-1994▾ western am▾
11:66: Но если по благодати, то не по делам; иначе благодать не была бы уже благодатью. А если по делам, то это уже не благодать; иначе дело не есть уже дело.
11:6  εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις.
11:6. εἰ (if) δὲ (moreover) χάριτι, (unto-a-granting,"οὐκέτι (not-if-to-a-one) ἐξ (out) ἔργων, (of-works,"ἐπεὶ (upon-if) ἡ (the-one) χάρις (a-granting) οὐκέτι (not-if-to-a-one) γίνεται ( it-becometh ) χάρις. (a-granting)
11:6. si autem gratia non ex operibus alioquin gratia iam non est gratiaAnd if by grace, it is not now by works: otherwise grace is no more grace.
6. But if it is by grace, it is no more of works: otherwise grace is no more grace.
11:6. And if it is by grace, then it is not now by works; otherwise grace is no longer free.
11:6. And if by grace, then [is it] no more of works: otherwise grace is no more grace. But if [it be] of works, then is it no more grace: otherwise work is no more work.
And if by grace, then [is it] no more of works: otherwise grace is no more grace. But if [it be] of works, then is it no more grace: otherwise work is no more work:

6: Но если по благодати, то не по делам; иначе благодать не была бы уже благодатью. А если по делам, то это уже не благодать; иначе дело не есть уже дело.
11:6  εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις.
11:6. si autem gratia non ex operibus alioquin gratia iam non est gratia
And if by grace, it is not now by works: otherwise grace is no more grace.
11:6. And if it is by grace, then it is not now by works; otherwise grace is no longer free.
11:6. And if by grace, then [is it] no more of works: otherwise grace is no more grace. But if [it be] of works, then is it no more grace: otherwise work is no more work.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Выражение: "а если по делам" и т. д. не читается в лучших кодексах.
Adam Clarke: Commentary on the Bible - 1831
11:6: And if by grace - And let this very remnant of pious Jews, who have believed in Christ Jesus, know that they are brought in, precisely in the same way as God has brought in the Gentiles; the one having no more worthiness to plead than the other; both being brought in, and continued in by God's free grace, and not by any observance of the Mosaic law.
And this is done according to the election of grace, or the rule of choosing any persons to be the people of God upon the footing of grace; which takes in all that believe in his Son Jesus Christ: some of the Jewish people did so believe; therefore those believing Jews are a remnant according to the election of grace. They are saved in that way in which alone God will save mankind.
And if by grace - Then let these very persons remember, that their election and interest in the covenant of God has no connection with their old Jewish works; for were it of works, grace would lose its proper nature, and cease to be what it is - a free undeserved gift.
But if it be of works - On the other hand, could it be made to appear that they are invested in these privileges of the kingdom of Christ only by the observance of the law of Moses, then Grace would be quite set aside; and if it were not, work, or the merit of obedience, would lose its proper nature, which excludes favor and free gift. But it is not, and cannot be, of Works; for those very Jews who now believe, and are happy in the grace of our Lord Jesus Christ, are so according to the election of grace, which does not mean a particular act of God's sovereignty, which has singled out some of the Jews who deserved to have been cast off as well as the rest; but it is that general scheme of grace, according to which God purposed to take into his Church and kingdom any, among either Jews or Gentiles, who should believe on Christ. And the remnant here mentioned were not selected from their countrymen by such a sovereign act of God's grace as might have taken in the whole if it had so pleased; but they were admitted into and received the privileges of the Messiah's kingdom, because they believed on the Lord Jesus, and received him as their only Savior; and thus came into that scheme of election which God had appointed. And we may observe, farther, that out of this election they as well as the others would have been excluded, had they like the rest remained in unbelief; and into this election of grace all the Jews, to a man, notwithstanding they were all sinners, would have been taken, had they believed in Christ Jesus. This is the true notion of the election of grace. See Taylor.
Albert Barnes: Notes on the Bible - 1834
11:6: And if grace ... - If the fact that any are reserved be by grace, or favor, then it cannot be as a reward of merit. Paul thus takes occasion incidentally to combat a favorite notion of the Jews, that we are justified by obedience to the Law. He reminds them that in the time of Elijah it was because God had reserved them; that the same was the case now; and therefore their doctrine of merit could not be true; see Rom 4:4-5; Gal 5:4; Eph 2:8-9.
Otherwise grace ... - If people are justified by their works, it could not be a matter of favor, but was a debt. If it could be that the doctrine of justification by grace could be held and yet at the same time that the Jewish doctrine of merit was true, then it would follow that grace had changed its nature, or was a different thing from what the word properly signified. The idea of being saved by merit contradicts the very idea of grace. If a man owes me a debt, and pays it, it cannot be said to be done by favor, or by grace. I have a claim on him for it, and there is no favor in his paying his just dues.
But if it be of works ... - "Works" here mean conformity to the Law; and to be saved by works would be to be saved by such conformity as the meritorious cause. Of course there could be no grace or favor in giving what was due: if there was favor, or grace, then works would lose their essential characteristic, and cease to be the meritorious cause of procuring the blessings. What is paid as a debt is not conferred as a favor.
And from this it follows that salvation cannot be partly by grace and partly by works. It is not because people can advance any claims to the favor of God; but from his mere unmerited grace. He that is not willing to obtain eternal life in that way, cannot obtain it at all. The doctrines of election, and of salvation by mere grace, cannot be more explicitly stated than they are in this passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: And if: Rom 3:27, Rom 3:28, Rom 4:4, Rom 4:5, Rom 5:20, Rom 5:21; Deu 9:4-6; Co1 15:10; Gal 2:21, Gal 5:4; Eph 2:4-9; Ti2 1:9; Tit 3:5
otherwise work: That is, it loses its character, or nature - that of claiming reward as a matter of right.
Geneva 1599
11:6 (5) And if by grace, then [is it] (e) no more of works: otherwise grace is no more grace. But if [it be] of works, then is it no more grace: otherwise work is no more work.
(5) Even though all are not elect and chosen, yet let those that are elected remember that they are freely chosen: and let those that stubbornly refuse the grace and free mercy of God impute it to themselves.
(e) This saying demolishes the doctrine of all kinds and manner of works, by which our justifiers of themselves teach that works are either wholly or partly the cause of our justification.
John Gill
11:6 And if by grace, then is it no more of works,.... Upon election, being called "the election of grace", the apostle forms an argument, showing the contrariety and inconsistency of grace, and works, in that affair; proving, that it must be by the one or the other: and if by the one, then not by the other; and that these two cannot be mixed and blended together in this matter. If election is "by grace", as it certainly is; for no other reason can be given why God has chose one, and not another, but his own sovereign pleasure, or that free favour and unmerited love, with which he loves one and not another; and not because they are better, or had done or would do better things than others; "then it is no more", or not at all, for it never was "of works", was not influenced by them, does not arise from them, for it passed before ever any were done; and those that are done aright spring from it, and therefore could never be the rule and measure, causes, motives, and conditions of it;
otherwise grace is no more grace; for
"grace (as Austin has long ago observed) is not grace, unless it is altogether freed;''
Tit will lose its nature, and ought to change its name, and be no more called or reckoned grace, but a due debt; and a choice of persons to salvation should be thought, not to be what God is free to make or not, but what he is obliged to, as a reward of debt to men's works:
but if it be of works, then it is no more grace; if election springs from, and depends upon the works of men, let no man ascribe it to the grace of God; for there is nothing of grace in it, if this be the case:
otherwise work is no more work; that will free gift: but these things are contrary to one another; and so unalienable and unalterable in their natures, that the one cannot pass into the other, or the one be joined with the other, in this or any other part of man's salvation; for what is here said of election, holds true of justification, pardon of sin, and the whole of salvation. The Ethiopic version applies it to justification.
John Wesley
11:6 And if by grace, then it is no more of works - Whether ceremonial or moral. Else grace is no longer grace - The very nature of grace is lost. And if it be of works, then it is no more grace: else work is no longer work - But the very nature of it is destroyed. There is something so absolutely inconsistent between the being justified by grace, and the being justified by works, that, if you suppose either, you of necessity exclude the other. For what is given to works is the payment of a debt; whereas grace implies an unmerited favour. So that the same benefit cannot, in the very nature of things, be derived from both.
Robert Jamieson, A. R. Fausset and David Brown
11:6 And, &c.--better, "Now if it (the election) be by grace, it is no more of works; for [then] grace becomes no more grace: but if it be of works," &c. (The authority of ancient manuscripts against this latter clause, as superfluous and not originally in the text, though strong, is not sufficient, we think, to justify its exclusion. Such seeming redundancies are not unusual with our apostle). The general position here laid down is of vital importance: That there are but two possible sources of salvation--men's works, and God's grace; and that these are so essentially distinct and opposite, that salvation cannot be of any combination or mixture of both, but must be wholly either of the one or of the other. (See on Rom 4:3, Note 3.)
11:711:7: Իսկ արդ՝ զոր խնդրէրն Իսրայէլ. այնմ ո՛չ եհաս. բայց ընտրութեանն եհաս. եւ այլքն կուրացա՛ն.
7 Իսկ արդ, ինչ որ Իսրայէլը փնտռում էր, դրան չհասաւ. բայց ընտրուածները հասան, իսկ մնացածները կուրացան,
7 Ուստի ի՞նչ. Իսրայէլ չհասաւ այն բանին որ կը փնտռէր։ Ընտրուածները հասան ու մնացածները կուրցան
Իսկ արդ զոր խնդրէրն Իսրայէլ, այնմ ոչ եհաս. բայց ընտրութիւնն եհաս, եւ այլքն կուրացան:

11:7: Իսկ արդ՝ զոր խնդրէրն Իսրայէլ. այնմ ո՛չ եհաս. բայց ընտրութեանն եհաս. եւ այլքն կուրացա՛ն.
7 Իսկ արդ, ինչ որ Իսրայէլը փնտռում էր, դրան չհասաւ. բայց ընտրուածները հասան, իսկ մնացածները կուրացան,
7 Ուստի ի՞նչ. Իսրայէլ չհասաւ այն բանին որ կը փնտռէր։ Ընտրուածները հասան ու մնացածները կուրցան
zohrab-1805▾ eastern-1994▾ western am▾
11:77: Что же? Израиль, чего искал, того не получил; избранные же получили, а прочие ожесточились,
11:7  τί οὗν; ὃ ἐπιζητεῖ ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν,
11:7. τί (To-what-one) οὖν; (accordingly?"ὃ (To-which) ἐπιζητεῖ (it-seeketh-upon-unto,"Ἰσραήλ, (an-Israel,"τοῦτο (to-the-one-this) οὐκ (not) ἐπέτυχεν, (it-had-actuated-upon,"ἡ (the-one) δὲ (moreover) ἐκλογὴ (a-fortheeing-out) ἐπέτυχεν: (it-had-actuated-upon) οἱ (the-ones) δὲ (moreover) λοιποὶ ( remaindered ) ἐπωρώθησαν, (they-were-en-calloused,"
11:7. quid ergo quod quaerebat Israhel hoc non est consecutus electio autem consecuta est ceteri vero excaecati suntWhat then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.
7. What then? That which Israel seeketh for, that he obtained not; but the election obtained it, and the rest were hardened:
11:7. What is next? What Israel was seeking, he has not obtained. But the elect have obtained it. And truly, these others have been blinded,
11:7. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded
What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded:

7: Что же? Израиль, чего искал, того не получил; избранные же получили, а прочие ожесточились,
11:7  τί οὗν; ὃ ἐπιζητεῖ ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν,
11:7. quid ergo quod quaerebat Israhel hoc non est consecutus electio autem consecuta est ceteri vero excaecati sunt
What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.
11:7. What is next? What Israel was seeking, he has not obtained. But the elect have obtained it. And truly, these others have been blinded,
11:7. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Апостол делает заключение к сказанному о судьбе народа израильского.

Чего искал - точнее с греч.: чего ищет. Израиль не оставил своего намерения и продолжает стремиться к праведности, - к той праведности, которая будто бы может быть заслужена собственными подвигами человека (10:3). - Ожесточились (epwrwqhsan) - точнее: были ожесточены (от Бога). Они стали в известное враждебное отношение ко Христу и предлагавшейся Им праведности, и за это Господь попустил им дойти до крайней степени ожесточения в своем неверии (см. Гал 1:24). В этом ожесточении Апостол видит суд Божий над упорным еврейским народом.
Adam Clarke: Commentary on the Bible - 1831
11:7: What then? - What is the real state of the case before us? Israel - the body of the Jewish people, have not obtained that which they so earnestly desire, i.e. to be continued, as they have been hitherto, the peculiar people of God; but the election hath obtained it - as many of them as have believed in Jesus Christ, and accepted salvation through him: this is the grand scheme of the election by grace; God chooses to make those his peculiar people who believe in his Son, and none other shall enjoy the blessings of his kingdom. Those who would not receive him are blinded; they have shut their eyes against the light, and are in the very circumstances of those mentioned by the Prophet Isaiah, Isa 29:10.
Albert Barnes: Notes on the Bible - 1834
11:7: What then? - What is the proper conclusion from this argument? "Israel hath not obtained." That is, the Jews as a people have not obtained what they sought. They sought the favor of God by their own merit; and as it was impossible to obtain it in that manner, they have, as a people, failed of obtaining his favor at all, and will be rejected.
That which he seeketh for - To wit, salvation by their own obedience to the Law.
The election hath - The purpose of choosing on the part of God has obtained, or secured, what the seeking on the part of the Jews could not secure. Or the abstract here may be put for the concrete, and the word "election" may mean the same as the elect. The elect, the reserved, the chosen part of the people, have obtained the favor of God.
Hath obtained it - That is, the favor, or mercy, of God.
The rest - The great mass of the people who remained in unbelief, and had rejected the Messiah.
Were blinded - The word in the original means also were hardened ἐπωρώθησαν epō rō thē san. It comes from a word which signifies properly to become hard, as bones do which are broken and are then united; or as the joints sometimes do when they become callous or stiff. It was probably applied also to the formation of a hard substance in the eye, a cataract; and then means the same as to be blinded. Hence, applied to the mind, it means what is "hard, obdurate, insensible, stupid." Thus, it is applied to the Jews, and means that they were blind and obstinate; see Mar 6:52, "Their heart was hardened;" Mar 8:17; Joh 12:40. The word does not occur in any other place in the New Testament. This verse affirms simply that "the rest were hardened," but it does not affirm anything about the mode by which it was done. In regard to "the election," it is affirmed that it was of God; Rom 11:4. Of the remainder, the fact of their blindness is simply mentioned, without affirming anything of the cause; see Rom 11:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: What then: Rom 3:9, Rom 6:15; Co1 10:19; Phi 1:18
Israel: Rom 9:31, Rom 9:32, Rom 10:3; Pro 1:28; Luk 13:24; Heb 12:17
but the election: That is, the elect, the abstract being used for the concrete. So the Jews or the circumcised people, are called Israel, or the circumcision. Rom 11:5, Rom 8:28-30, Rom 9:23; Eph 1:4; Th2 2:13, Th2 2:14; Pe1 1:2
and the rest: Isa 6:10, Isa 44:18; Mat 13:14, Mat 13:15; Joh 12:40; Co2 3:14, Co2 4:4; Th2 2:10-12
blinded: or, hardened, Rom 9:18
Geneva 1599
11:7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were (f) blinded
(f) See (Mk 3:5).
John Gill
11:7 What then?.... What can be said to the point the apostle is upon? it is as clear as the sun, out of all question, that God has not cast away all the people of the Jews, nor any whom he foreknew, any age or period of time; neither in the time Elijah, nor in the apostle's, he always having a reserve of some for himself; which reserve is owing to a previous choice of them, and that previous choice to ascribed not to any works of theirs, but to his free grace and sovereign pleasure. Indeed
Israel hath not obtained that which he seeketh for; that is, carnal Israel, the body and bulk of that people; who sought for life and righteousness by their obedience to the law, and which they in general were in quest of, and pursuit after, but did not obtain, though, some of them might imagine they did; for the thing was impracticable and impossible, no life nor righteousness are ever to be had by the law of works; they did not obtain life and righteousness, because they sought them in a wrong place and in a wrong way; they sought them not by faith in Christ Jesus, where they are only to be had, but by their own works, which fall abundantly short of procuring them for them:
but the election hath obtained it. The apostle divides Israel into two parts, "the election and the rest": by "the election" he means, elect men, the remnant among them, whom God had reserved for himself; just as "circumcision" designs circumcised persons, and "uncircumcision" uncircumcised persons, and "calling" called ones, and "righteousness" righteous men and women; see Rom 3:30 2Pet 3:13. Now these chosen ones obtained mercy, grace, life, and righteousness in Christ, as the apostle himself did, who was one of them; and that by virtue, and in consequence of their election, for which reason the word is here used; hence mercy was shown them, grace was bestowed upon them, the righteousness of Christ was imputed to them, faith was given them, holiness was wrought in them, and they entitled to, and made meet for eternal life: these among Israel then obtained such favours and blessings; and so God's elect, in all ages and nations, obtain the same things, and will obtain; for the purpose of God according to election stands sure, his word and oath are immutable, his covenant inviolable, his grace inalienable, and his power omnipotent:
and the rest were blinded: the non-elect, or those who were not chosen and reserved, to whom Christ was "a stone of stumbling and a rock of offence"; and who "stumbled at the word" of the Gospel, "being disobedient" to the divine revelation, "whereunto they were appointed", 1Pet 2:8; hence they obtained no mercy, grace, faith, life, righteousness, and eternal salvation, but were "blinded"; left in that native blindness and ignorance, in which they were born and brought up; were blinded by themselves wilfully more and more; as they knew not the Messiah, so neither would they understand; they sinned wilfully against light knowledge; they shut their eyes against all that evidence and demonstration given, of Jesus of Nazareth being the Messiah, by his doctrines and miracles; and they were blinded by Satan, the god of this world, by whom they were led captive; who wrought effectually in them, and stirred up the malice and enmity of their minds against Christ and his Gospel; for they were of their father the devil, and his lusts they would do; and they were also blinded by God himself, so that they could not believe; for after all this, it was but just with God to give them up to judicial blindness and hardness of heart.
John Wesley
11:7 What then - What is the conclusion from the whole? It is this: that Israel in general hath not obtained justification; but those of them only who believe. And the rest were blinded - By their own wilful prejudice.
Robert Jamieson, A. R. Fausset and David Brown
11:7 What then?--How stands the fact?
Israel hath not obtained that which he seeketh for--better, "What Israel is in search of (that is, Justification, or acceptance with God--see on Rom 9:31); this he found not; but the election (the elect remnant of Israel) found it, and the rest were hardened," or judicially given over to the "hardness of their own hearts."
11:811:8: որպէս եւ գրեա՛լ է. Ե՛տ նոցա Աստուած հոգի յիմարութեան. աչս որովք ո՛չ տեսանիցեն, եւ ականջս որովք ո՛չ լսիցեն, մինչեւ ցայսօր ժամանակի[3507]։ [3507] Ոմանք. Որպէս գրեալ է։
8 - ինչպէս գրուած է՝ Աստուած նրանց յիմարութեան հոգի տուեց, աչքեր, որոնցով չպիտի տեսնեն, եւ ականջներ, որոնցով չպիտի լսեն, - մինչեւ ներկայ ժամանակները:
8 Ինչպէս գրուած է՝ «Աստուած անոնց թմրութեան ոգի տուաւ։ Աչքեր՝ որոնցմով պիտի չտեսնեն ու ականջներ՝ որոնցմով պիտի չլսեն, մինչեւ այսօր»։
որպէս գրեալ է. Ետ նոցա Աստուած հոգի յիմարութեան, աչս` որովք ոչ տեսանիցեն, եւ ականջս` որովք ոչ լսիցեն,) մինչեւ ցայսօր ժամանակի:

11:8: որպէս եւ գրեա՛լ է. Ե՛տ նոցա Աստուած հոգի յիմարութեան. աչս որովք ո՛չ տեսանիցեն, եւ ականջս որովք ո՛չ լսիցեն, մինչեւ ցայսօր ժամանակի[3507]։
[3507] Ոմանք. Որպէս գրեալ է։
8 - ինչպէս գրուած է՝ Աստուած նրանց յիմարութեան հոգի տուեց, աչքեր, որոնցով չպիտի տեսնեն, եւ ականջներ, որոնցով չպիտի լսեն, - մինչեւ ներկայ ժամանակները:
8 Ինչպէս գրուած է՝ «Աստուած անոնց թմրութեան ոգի տուաւ։ Աչքեր՝ որոնցմով պիտի չտեսնեն ու ականջներ՝ որոնցմով պիտի չլսեն, մինչեւ այսօր»։
zohrab-1805▾ eastern-1994▾ western am▾
11:88: как написано: Бог дал им дух усыпления, глаза, которыми не видят, и уши, которыми не слышат, даже до сего дня.
11:8  καθὼς γέγραπται, ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας.
11:8. καθάπερ (down-to-which-very) γέγραπται (it-had-come-to-be-scribed," Ἔδωκεν ( It-gave ) αὐτοῖς ( unto-them ," ὁ ( the-one ) θεὸς ( a-Deity ," πνεῦμα ( to-a-currenting-to ) κατανύξεως , ( of-a-dinting-down ," ὀφθαλμοὺς ( to-eyes ) τοῦ ( of-the-one ) μὴ ( lest ) βλέπειν ( to-view ) καὶ ( and ) ὦτα ( to-ears ) τοῦ ( of-the-one ) μὴ ( lest ) ἀκούειν , ( to-hear ," ἕως ( unto-if-which ) τῆς ( of-the-one ) σήμερον ( this-day ) ἡμέρας . ( of-a-day )
11:8. sicut scriptum est dedit illis Deus spiritum conpunctionis oculos ut non videant et aures ut non audiant usque in hodiernum diemAs it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
8. according as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this very day.
11:8. just as it was written: “God has given them a spirit of reluctance: eyes that do not perceive, and ears that do not hear, even until this very day.”
11:8. (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.
According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day:

8: как написано: Бог дал им дух усыпления, глаза, которыми не видят, и уши, которыми не слышат, даже до сего дня.
11:8  καθὼς γέγραπται, ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας.
11:8. sicut scriptum est dedit illis Deus spiritum conpunctionis oculos ut non videant et aures ut non audiant usque in hodiernum diem
As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
11:8. just as it was written: “God has given them a spirit of reluctance: eyes that do not perceive, and ears that do not hear, even until this very day.”
11:8. (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Дух усыпления - точнее, с евр. текста, дух опьянения, состояние полной бесчувственности, невосприимчивости.
Adam Clarke: Commentary on the Bible - 1831
11:8: God hath given them the spirit of slumber - As they had wilfully closed their eyes against the light, so God has, in judgment, given them up to the spirit of slumber. The very word and revelation of God, which should have awakened their consciences, and opened their eyes and ears, have had a very different effect; and because they did not receive the truth in the love thereof, that which would otherwise have been the savour of life unto life, has become the savour of death unto death; and this continues to the present day.
Albert Barnes: Notes on the Bible - 1834
11:8: According as it is written - That is, they are blinded in accordance with what is written. The fact and the manner accord with the ancient declaration. This is recorded in Isa 29:10, and in Deu 29:4. The same sentiment is found also substantially in Isa 6:9-10. The principal place referred to here, however, is doubtless Isa 29:10, "For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers hath he covered." The quotation is not however literally made either from the Hebrew or the Septuagint; but the sense is preserved. The phrase "according as" means upon the same principle, or in the same manner.
God hath given - Expressions like this are common in the Scriptures, where God is represented as having an agency in producing the wickedness and stupidity of sinners; see Rom 9:17-18; see the Mat 13:15 note; Mar 4:11-12 note; see also Th2 2:11. This quotation is not made literally. The Hebrew in Isaiah is, God has poured upon them the spirit of slumber. The sense, however, is retained.
The spirit of slumber - The spirit of slumber is not different from slumber itself. The word "spirit" is often used thus. The word "slumber" here is a literal translation of the Hebrew. The Greek word, however κατανύξεως katanuxeō s, implies also the notion of compunction, and hence in the margin it is rendered "remorse." It means any emotion, or any influence whatever, that shall benumb the faculties, and make them insensible. Hence, it here means simply insensibility.
Eyes that they should not see ... - This expression is not taken literally from any single place in the Old Testament; but expresses the general sense of several passages; Isa 6:10; Deu 29:4. It denotes a state of mind not different from a spirit of slumber. When we sleep, the eyes are insensible to surrounding objects, and the ear to sounds. Though in themselves the organs may be perfect, yet the mind is as though they were not; and we have eyes which then do not see, and ears which do not hear. Thus, with the Jews. Though they had all the proper faculties for understanding and receiving the gospel, yet they rejected it. They were stupid and insensible to its claims and its truths.
Unto this day - Until the day that Paul wrote. The characteristic of the Jews that existed in the time of Isaiah. existed also in the time of Paul. It was a trait of the people; and their insensibility to the demands of the gospel developed nothing new in them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: God: Isa 29:10
slumber: or, remorse
eyes: Deu 29:4; Isa 6:9; Jer 5:21; Eze 12:2; Mar 4:11, Mar 4:12; Luk 8:10; Act 28:26
unto this day: Kg2 17:34, Kg2 17:41; Co2 3:14, Co2 3:15
Geneva 1599
11:8 (6) (According as it is written, God hath given them the spirit of (g) slumber, eyes that they (h) should not see, and ears that they should not hear;) unto this day.
(6) And yet this hardness of heart does not come except by God's just decree and judgment, and yet without fault, when he so punishes the unthankful by taking from them all sense and perseverance and by doubling their darkness, that the benefits of God which are offered to them, do result in their just destruction.
(g) A very sound sleep, which takes away all sense.
(h) That is, eyes unfit to see.
John Gill
11:8 According as it is written,.... In Is 29:10 which passages the apostle seems to refer to, though it is not exactly word for word as here, yet the sense is the same:
God hath given them the spirit of slumber; or of stupidity and insensibility, so that they were as persons in a deep sleep; their senses locked up, without any knowledge of, or concern about, the danger they were in; having no sense of sin, or of the need of a Saviour; or of their being upon the borders of eternal ruin and damnation, or of any ways and means to escape it; but careless and secure, as persons fast asleep in the midst of the sea, or upon the top of a mast, who, when stricken and beaten, feel it not; but if by jogging are awaked at all, immediately return to sleep again, and so sleep the sleep of eternal death:
eyes that they should not see; which being closed by the deep sleep and stupidity of mind they were judicially given up to, could see no beauty in Christ, wherefore they should desire him; none of the glories and excellencies of his person, blood, righteousness, and sacrifice; noticing amiable and agreeable in his Gospel, and the truths of it; nor had they any light in the prophets of the Old Testament, which were so remarkably fulfilled in him; their minds were blinded, a vail was upon their hearts, and which remains to this day:
and ears that they should not hear; for persons in a sleep, as their eyes are closed that they cannot see, so their ears are stopped that they cannot hear: and thus it was with these Jews, the awful judgment being upon them; they were uncircumcised in heart and ears; they were like the deaf adder, stopping their ears to the charming voice of Christ in the Gospel; and being given up in a judicial way, could neither understand his speech, nor hear his word: and this spirit of stupidity and insensibility, as it appeared in the times of Isaiah, so it continued
unto this day; the then present time, in which the apostle lived; and has continued ever since, at least in part, and will until the fulness of the Gentiles is brought in. These passages, with some others following, are produced by the apostle out of their own prophets, to take off their resentment against him; and lest, he should be thought to be severe upon them, when he said no more of them, but what had been prophesied long before concerning them. So Jarchi on Is 29:10; says, that Isaiah prophesies , "concerning the transgressors of Israel".
John Wesley
11:8 God hath at length withdrawn his Spirit, and so given them up to a spirit of slumber; which is fulfilled unto this day. Is 29:10
Robert Jamieson, A. R. Fausset and David Brown
11:8 as it is written-- (Is 29:10; Deut 29:4).
God hath given--"gave"
them the spirit of slumber--"stupor"
unto this day--"this present day."
11:911:9: Եւ Դաւիթ ասէ. Եղիցին սեղանք նոցա յորոգայթ, եւ յորս, եւ ՚ի գայթագղութիւն, եւ ՚ի հատուցումն նոցին[3508]։ [3508] Ոմանք. Եւ եղիցին սե՛՛... եւ ՚ի յորս... եւ ՚ի հատուցումն նոցա։
9 Եւ Դաւիթն ասում է. Թող նրանց սեղանները լինեն որոգայթ եւ խայծ, այթակղութիւն եւ հատուցում նրանց:
9 Եւ Դաւիթ կ’ըսէ. «Անոնց սեղանը իրենց որոգայթ ու որս եւ գայթակղութիւն ու հատուցում ըլլայ.
Եւ Դաւիթ ասէ. Եղիցին սեղանք նոցա յորոգայթ եւ յորս եւ ի գայթակղութիւն եւ ի հատուցումն նոցին:

11:9: Եւ Դաւիթ ասէ. Եղիցին սեղանք նոցա յորոգայթ, եւ յորս, եւ ՚ի գայթագղութիւն, եւ ՚ի հատուցումն նոցին[3508]։
[3508] Ոմանք. Եւ եղիցին սե՛՛... եւ ՚ի յորս... եւ ՚ի հատուցումն նոցա։
9 Եւ Դաւիթն ասում է. Թող նրանց սեղանները լինեն որոգայթ եւ խայծ, այթակղութիւն եւ հատուցում նրանց:
9 Եւ Դաւիթ կ’ըսէ. «Անոնց սեղանը իրենց որոգայթ ու որս եւ գայթակղութիւն ու հատուցում ըլլայ.
zohrab-1805▾ eastern-1994▾ western am▾
11:99: И Давид говорит: да будет трапеза их сетью, тенетами и петлею в возмездие им;
11:9  καὶ δαυὶδ λέγει, γενηθήτω ἡ τράπεζα αὐτῶν εἰς παγίδα καὶ εἰς θήραν καὶ εἰς σκάνδαλον καὶ εἰς ἀνταπόδομα αὐτοῖς,
11:9. καὶ (And) Δαυεὶδ (a-Daueid) λέγει (it-fortheth," Γενηθήτω ( It-should-have-been-became ) ἡ ( the-one ) τράπεζα ( a-four-footedness ) αὐτῶν ( of-them ) εἰς ( into ) παγίδα ( to-a-trap ) καὶ ( and ) εἰς ( into ) θήραν ( to-a-beasting ) καὶ ( and ) εἰς ( into ) σκάνδαλον ( to-cumbered ) καὶ ( and ) εἰς ( into ) ἀνταπόδομα ( to-an-ever-a-one-giving-off-to ) αὐτοῖς , ( unto-them ,"
11:9. et David dicit fiat mensa eorum in laqueum et in captionem et in scandalum et in retributionem illisAnd David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
9. And David saith, Let their table be made a snare, and a trap, And a stumblingblock, and a recompense unto them:
11:9. And David says: “Let their table become like a snare, and a deception, and a scandal, and a retribution for them.
11:9. And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

9: И Давид говорит: да будет трапеза их сетью, тенетами и петлею в возмездие им;
11:9  καὶ δαυὶδ λέγει, γενηθήτω ἡ τράπεζα αὐτῶν εἰς παγίδα καὶ εἰς θήραν καὶ εἰς σκάνδαλον καὶ εἰς ἀνταπόδομα αὐτοῖς,
11:9. et David dicit fiat mensa eorum in laqueum et in captionem et in scandalum et in retributionem illis
And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
11:9. And David says: “Let their table become like a snare, and a deception, and a scandal, and a retribution for them.
11:9. And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Под трапезою можно разуметь закон Моисея, который был предметом гордости еврейского народа. Этот закон, который евреи не поняли как должно, в котором они не захотели увидеть детоводителя людей ко Христу, жестоко отомстит им за это непонимание. Он, как тиран, будет мучить их, пугать и судить (сеть, тенета, петля). Служение закону теперь будет навлекать на иудея только проклятие, и закон сделается для них невыносимым игом, бременем, под которым гнется спина обращенного в рабство пленника. Так наказаны иудеи за то, что отвергли Христа! Впрочем, этот суд над народом иудейским начался еще во время земной жизни Христа Спасителя (Ин 12:37: и сл.).
Adam Clarke: Commentary on the Bible - 1831
11:9: And David saith, Let their table, etc. - And from their present disposition it is reasonable to conclude that the same evils will fall upon them as fell upon the disobedient in former times, as predicted by David, Psa 69:22, Psa 69:23, that their very blessings should become curses to them, and their temporal mercies be their only recompense; and yet even these earthly blessings, by not being enjoyed in the Lord, should be a stumbling block over which they should fall, and, instead of being a blessing, should be the means of their punishment. They would have a worldly Messiah, and therefore they rejected him whose kingdom was not of this world.
Albert Barnes: Notes on the Bible - 1834
11:9: And David saith ... - This quotation is made from Psa 69:22-23. This Psalm is repeatedly quoted as having reference to the events recorded in the New Testament. (See the note at Act 1:2.) This quotation is introduced immediately after one that undoubtedly refers to the Lord Jesus. Psa 69:21, "they gave me also gall for my meat, and in my thirst they gave me vinegar to drink." The passage here quoted immediately follows as an imprecation of vengeance for their sins. "Let their table," etc. The quotation is not made, however, either literally from the Hebrew or from the Septuagint, but the sense only is retained. The Hebrew is, "Let their table before them be for a snare, and for those at peace, let it be for a gin." The Septuagint is, "Let their table before them be for a snare, and for a stumbling-block, and for an offence." The ancient Targum is, "Let their table which they had prepared before me be for a snare, and their sacrifices be for an offence."
The meaning is this. The word "table" denotes food. In this they expected pleasure and support. David prays that even this, where they expected joy and refreshment, might prove to them the means of punishment and righteous retribution. A snare is that by which birds or wild beasts were taken. They are decoyed into it, or walk or fly carelessly into it, and it is sprung suddenly on them. So of the Jews. The petition is, that while they were seeking refreshment and joy, and anticipating at their table no danger, it might be made the means of their ruin. The only way in which this could be done would be, that their temporal enjoyments would lead them away from God, and produce stupidity and indifference to their spiritual interests. This is often the result of the pleasures of the table, or of seeking sensual gratifications. The apostle does not say whether this prayer was right or wrong. The use which he seems to make of it is this, that David's imprecation was to be regarded in the light of a prophecy; that what he prayed for would come to pass; and that this had actually occurred in the time of the apostle; that their very enjoyments, their national and private privileges, had been the means of alienating them from God; had been a snare to them; and was the cause of their blindness and infidelity. This also is introduced in the psalm as a punishment for giving him vinegar to drink; and their treatment of the Messiah was the immediate cause why all this blindness had come upon the Jews.
A trap - This properly means anything by which wild beasts are taken in hunting. The word "snare" more properly refers to birds.
And a stumbling-block - Anything over which one stumbles or falls. Hence, anything which occasions us to sin, or to ruin ourselves.
And a recompense - The Hebrew word translated "what should have been for their welfare," is capable of this meaning, and may denote their recompense, or what is appropriately rendered to them. It means here that their ordinary comforts and enjoyments, instead of promoting their permanent welfare, may be the occasion of their guilt and ruin. This is often the effect of earthly comforts. They might lead us to God, and should excite our gratitude and praise; but they are often abused to our spiritual slumber and guilt, and made the occasion of our ruin. The rich are thus often most forgetful of God; and the very abundance of their blessings made the means of darkness of mind, ingratitude, prayerlessness, and ruin. Satisfied with them, they forget the Giver; and while they enjoy many earthly blessings, God sends barrenness into their souls. This was the guilt of Sodom, "pride, and fulness of bread, and abundance of idleness," Eze 16:49; and against this Moses solemnly warned the Jews; Deu 6:11-12; Deu 8:10-12. This same caution might be extended to the people of this land, and especially to those who are rich, and are blessed with all that their hearts have wished. From the use which the apostle makes of this passage in the Psalms, it is clear that he regarded it rather as a prophetic denunciation for their sins - a prediction of what would be - than as a prayer. In his time it had been fulfilled; and the very national privileges of the Jews, on which they so much prided themselves, and which might have been so great blessings, were the occasion of their greater sin in rejecting the Messiah, and of their greater condemnation. Thus, their table was made a trap, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: David saith: Psa 69:22, Psa 69:23
their table: Deu 6:10-12, Deu 32:13-15; Sa1 25:36-38; Job 20:20-23; Pro 1:32; Isa 8:13, Isa 8:14; Luk 12:20, Luk 16:19-25; Ti1 6:17-19
a recompense: Deu 32:35; Psa 28:4; Isa 59:18, Isa 66:9; Heb 2:2
Geneva 1599
11:9 And David saith, (i) Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
(i) As unhappy birds are enticed by that which is their sustenance, and then killed, and so did that thing turn to the Jew's destruction, out of which they sought life, that is, the law of God, for the preposterous zeal of which they refused the Gospel.
John Gill
11:9 And David saith,.... That is, Christ by the mouth of David, or David in the person of Christ; for the psalm out of which the following words are taken is a prophecy of the Messiah, as appears from some passages cited out of it in the New Testament, and applied to Christ; compare Rom 11:4 with Jn 15:25, and Rom 11:9 with Jn 2:17, and Rom 11:21 with Jn 19:28; and what are here cited are not so much imprecations, as predictions of what should befall the Jews, by way of recompense for their ill usage of the Messiah, in giving him gall for meat, and vinegar for drink, Mt 27:34,
let their table be made a snare, and a trap and a stumbling block. By their "table" may be meant, the altar; see Mal 1:7; and the sacrifices offered up upon it, their meat offerings and drink offerings, and all others; likewise the laws concerning the difference of meats, and indeed the whole ceremonial law may be intended, which lay in meats and drinks, and such like things: now the Jews placing their justifying righteousness before God, in the observance of these rites and ceremonies, and imagining that by these sacrifices their sins were really expiated and atoned for, they neglected and submitted not to the righteousness of Christ, but went about to establish their own; so that that which should have led them to Christ, became an handwriting of ordinances against them, and rendered Christ of no effect to them: moreover, the sacred writings, which are full of spiritual food and divine refreshment, the prophecies of the Old Testament, which clearly pointed out Christ, not being understood, but misapplied by them, proved a trap, a snare, and a stumbling block to them; so that they rejected the true Messiah, which issued in their utter ruin and destruction: yea, the preaching of the Gospel, the salutary truths and wholesome words of our Lord Jesus Christ, were a stumbling block to the Jews, nay, even the savour of death unto death. Though these words may be literally understood of their table mercies, the necessary provisions of life, their common food and drink, of which they had great scarcity in their last wars; so that they not only by wicked methods stole it from one another, but ate what was forbidden by their law, and what was abhorrent to nature, as one is said to eat her own child; nor is it to be overlooked what is suggested by some, that the passover may be meant by their "table"; which was their grand yearly feast, and which they were eating (s) when they were surrounded and taken by the Roman army, like birds in a net, or beasts in a trap: and all this as
a recompense to them; a just judgment upon them, by way of retaliation for their ill treatment of Christ when on the cross, giving him gall and vinegar for his meat and drink.
(s) Josephus de Bello Jud. l. 6. c. 9.
John Wesley
11:9 And David saith - In that prophetic imprecation, which is applicable to them, as well as to Judas. A recompence - Of their preceding wickedness. So sin is punished by sin; and thus the gospel, which should have fed and strengthened their souls, is become a means of destroying them. Ps 69:22-23
Robert Jamieson, A. R. Fausset and David Brown
11:9 And David saith-- (Ps 69:23), which in such a Messianic psalm must be meant of the rejecters of Christ.
Let their table, &c.--that is, Let their very blessings prove a curse to them, and their enjoyments only sting and take vengeance on them.
11:1011:10: Խաւարեսցին աչք նոցա զի մի՛ տեսցեն, եւ զթիկունս նոցա հանապա՛զ կորացո՛։
10 Թող խաւարեն նրանց աչքերը, որպէսզի չտեսնեն, ւ նրանց թիկունքը մշտապէս ծռած պահիր»:
10 Անոնց աչքերը պիտի մթննան, որպէս զի չտեսնեն ու անոնց կռնակը միշտ վար պիտի ծռի»։
Խաւարեսցին աչք նոցա զի մի՛ տեսցեն, եւ զթիկունս նոցա հանապազ կորացո:

11:10: Խաւարեսցին աչք նոցա զի մի՛ տեսցեն, եւ զթիկունս նոցա հանապա՛զ կորացո՛։
10 Թող խաւարեն նրանց աչքերը, որպէսզի չտեսնեն, ւ նրանց թիկունքը մշտապէս ծռած պահիր»:
10 Անոնց աչքերը պիտի մթննան, որպէս զի չտեսնեն ու անոնց կռնակը միշտ վար պիտի ծռի»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: да помрачатся глаза их, чтобы не видеть, и хребет их да будет согбен навсегда.
11:10  σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν, καὶ τὸν νῶτον αὐτῶν διὰ παντὸς σύγκαμψον.
11:10. σκοτισθήτωσαν ( they-should-have-been-obscured-to ) οἱ ( the-ones ) ὀφθαλμοὶ ( eyes ) αὐτῶν ( of-them ) τοῦ ( of-the-one ) μὴ ( lest ) βλέπειν , ( to-view ," καὶ ( and ) τὸν ( to-the-one ) νῶτον ( to-reared ) αὐτῶν ( of-them ) διὰ ( through ) παντὸς ( of-all ) σύνκαμψον . ( thou-should-have-bent-together )
11:10. obscurentur oculi eorum ne videant et dorsum illorum semper incurvaLet their eyes be darkened, that they may not see: and bow down their back always.
10. Let their eyes be darkened, that they may not see, And bow thou down their back alway.
11:10. Let their eyes be obscured, so that they may not see, and so that they may bow down their backs always.”
11:10. Let their eyes be darkened, that they may not see, and bow down their back alway.
Let their eyes be darkened, that they may not see, and bow down their back alway:

10: да помрачатся глаза их, чтобы не видеть, и хребет их да будет согбен навсегда.
11:10  σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν, καὶ τὸν νῶτον αὐτῶν διὰ παντὸς σύγκαμψον.
11:10. obscurentur oculi eorum ne videant et dorsum illorum semper incurva
Let their eyes be darkened, that they may not see: and bow down their back always.
11:10. Let their eyes be obscured, so that they may not see, and so that they may bow down their backs always.”
11:10. Let their eyes be darkened, that they may not see, and bow down their back alway.
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Adam Clarke: Commentary on the Bible - 1831
11:10: Let their eyes be darkened - All these words are declarative, and not imprecatory. God declares what will be the case of such obstinate unbelievers; their table, their common providential blessings, will become a snare, a trap, a stumbling block, and the means of their punishment. Their eyes will be more and more darkened as they persist in their unbelief, and their back shall be bowed down always; far from becoming a great and powerful nation, they shall continue ever in a state of abject slavery and oppression, till they acknowledge Jesus as the promised Messiah, and submit to receive redemption in his blood.
Albert Barnes: Notes on the Bible - 1834
11:10
Let their eyes be darkened - This is taken literally from the psalm, and was evidently the main part of the passage which the apostle had in his eye. This was fulfilled in the insensibility and blindness of the Jews. And the apostle shows them that it was long ago predicted, or invoked, as a punishment on them for giving the Messiah vinegar to drink; Psa 69:21, Psa 69:23.
And bow down their back alway - The Hebrew Psa 69:23 is, "Let their loins totter or shake," that is, as one does when he has on him a heavy burden. The apostle has retained this sense. It means, let them be called to bear heavy and oppressive burdens; let them be subjected to toil or servitude, as a reward for their sins. That this had come upon the Jews in the time of Paul is clear; and it is further clear that it came upon them, as it was implied in the psalm, in consequence of their treatment of the Messiah. Much difficulty has been felt in reconciling the petitions in the psalms for calamities on enemies, with the spirit of the New Testament. Perhaps they cannot all be thus reconciled; and it is not at all improbable that many of those imprecations were wrong. David was not a perfect man; and the Spirit of inspiration is not responsible for his imperfections. Every doctrine delivered by the sacred writers is true; every fact recorded is recorded as it was.
But it does not follow that all the men who wrote, or about whom a narrative was given, were perfect. The Rev_erse is the fact. And it does not militate against the inspiration of the Scriptures that we have a record of the failings and imperfections of those men. When they uttered improper sentiments, when they manifested improper feelings, when they performed wicked actions, it is no argument against the inspiration of the Scriptures that they were recorded. All that is done in such a case, and all that inspiration demands, is that they be recorded as they are. We wish to see human nature as it is; and one design of making the record of such failings is to show what man is, even under the influence of religion; not as a perfect being, for that would not be true; but as he actually exists mingled with imperfection. Thus, many of the wishes of the ancient saints, imperfect as they were, are condemned as sinful by the spirit of the Christian religion.
They were never commended or approved, but they are recorded just to show us what was in fact the character of man, even partially under the influence of religion. Of this nature probably, were many of the petitions in the Psalms; and the Spirit of God is no more answerable for the feeling because it is recorded, than he is for the feelings of the Edomites when they said, "Rase it, rase it to the foundation" Psa 137:7. Many of those prayers, however, were imprecations on his enemies as a public man, as the magistrate of the land. As it is right and desirable that the robber and the pirate should be detected and punished; as all good people seek it, and it is indispensable for the welfare of the community, where is the impropriety of praying that it may be done? Is it not right to pray that the laws may be executed; that justice may be maintained; and that restraint should be imposed on the guilty? Assuredly this may be done with a very different spirit from that of Rev_enge. It may be the prayer of the magistrate that God will help him in what he is appointed to do, and in what ought to be done. Besides, many of these imprecations were regarded as simply predictions of what would be the effect of sin; or of what God would do to the guilty. Such was the case we are now considering, as understood by the apostle. But in a prediction there can be nothing wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: their eyes: Rom 11:8, Rom 1:21; Psa 69:23; Zac 11:17; Eph 4:18; Pe2 2:4, Pe2 2:17; Jde 1:6, Jde 1:13
and bow: Deu 28:64-68; Isa 51:23, Isa 65:12
John Gill
11:10 Let their eyes be darkened, that they may not see,.... Which is to be understood not literally of their being struck with blindness, as the men of Sodom were by the angels, and as Elymas the sorcerer was by the Apostle Paul; but mystically, of the eyes of their understandings being darkened, as they were by themselves and by Satan, and judicially by God; so that they could not see into the true same of the prophecies and promises concerning Christ; and how all the characters of the Messiah met in Jesus of Nazareth; their eyes were so blinded, that they could see no beauty nor comeliness in him; no excellency in his person, nothing wonderful in his works, nor amiable in his doctrine; nay, not only spiritual things, the things of the Gospel, were hid from the most wise and prudent among them, from their doctors and Rabbins, but also the things which regarded their temporal peace and happiness were hid from their eyes; their eyes were not only darkened with respect to things spiritual and evangelical, but even with regard to things natural and civil: never did a people act more imprudently for their temporal safety and welfare, or appear so infatuated in all their conduct, as they did, as the history of their wars does abundantly declare:
and bow down their back alway; which may denote their subjection and bondage to the Romans, when taken and carried captive by them; who laid very heavy burdens on them, which bowed down their backs indeed, multitudes of them being condemned to the mines; or this may design the general disposition of the minds of these people, which are bowed to the earth, for they mind nothing but earth and earthly things; the acquiring of which they are bent upon at any rate, and are infamous for their earthly mindedness, covetousness, extortion, usury, tricking, and over reaching: or this phrase may be expressive of that trembling, distress, horror, and despair, which shall seize them; especially when the son of man comes in the clouds of heaven, and they that have pierced him shall behold him, and wail because of trim; for in the Psalms the words are, "make their loins continually to shake", Ps 69:23.
Robert Jamieson, A. R. Fausset and David Brown
11:10 Let their eyes be darkened . . . and bow down their back alway--expressive either of the decrepitude, or of the servile condition, to come on the nation through the just judgment of God. The apostle's object in making these quotations is to show that what he had been compelled to say of the then condition and prospects of his nation was more than borne out by their own Scriptures. But, SECONDLY, God has not cast away His people finally. The illustration of this point extends, Rom. 11:11-31.
11:1111:11: Իսկ արդ՝ ասեմ. Մի թէ վասն այնորիկ յանցեան՝ զի կործանեսցի՞ն. քա՛ւ լիցի. այլ նոցա յանցանօքն փրկութիւն հեթանոսաց. զի նախա՛նձ արկցէ նոցա[3509]։ [3509] Ոմանք. Զի նախանձ արկցեն նոցա։ Եւ օրինակ մի. Բայց զի նախանձ արկից նոցա։
11 Իսկ արդ, ասում եմ. «Միթէ նրա՞ համար յանցանք գործեցին, որ կործանուեն»: Քա՛ւ լիցի. այլ նրանց յանցանքով է, որ եկաւ փրկութիւն հեթանոսներին, որպէսզի նախանձ գցի նրանց մէջ:
11 Ուրեմն կ’ըսեմ. «Միթէ անո՞ր համար անոնք յանցանք գործեցին որ կործանին»։ Քա՛ւ լիցի. հապա իրենց յանցանքովը հեթանոսներուն փրկութիւն եղաւ, որպէս զի անոնց նախանձը շարժէ։
Իսկ արդ ասեմ. Միթէ վասն այնորի՞կ յանցեան զի կործանեսցին. քաւ լիցի. այլ նոցա յանցանօքն փրկութիւն հեթանոսաց, զի նախանձ արկցէ նոցա:

11:11: Իսկ արդ՝ ասեմ. Մի թէ վասն այնորիկ յանցեան՝ զի կործանեսցի՞ն. քա՛ւ լիցի. այլ նոցա յանցանօքն փրկութիւն հեթանոսաց. զի նախա՛նձ արկցէ նոցա[3509]։
[3509] Ոմանք. Զի նախանձ արկցեն նոցա։ Եւ օրինակ մի. Բայց զի նախանձ արկից նոցա։
11 Իսկ արդ, ասում եմ. «Միթէ նրա՞ համար յանցանք գործեցին, որ կործանուեն»: Քա՛ւ լիցի. այլ նրանց յանցանքով է, որ եկաւ փրկութիւն հեթանոսներին, որպէսզի նախանձ գցի նրանց մէջ:
11 Ուրեմն կ’ըսեմ. «Միթէ անո՞ր համար անոնք յանցանք գործեցին որ կործանին»։ Քա՛ւ լիցի. հապա իրենց յանցանքովը հեթանոսներուն փրկութիւն եղաւ, որպէս զի անոնց նախանձը շարժէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111: Итак спрашиваю: неужели они преткнулись, чтобы [совсем] пасть? Никак. Но от их падения спасение язычникам, чтобы возбудить в них ревность.
11:11  λέγω οὗν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλὰ τῶ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸ παραζηλῶσαι αὐτούς.
11:11. Λέγω (I-forth) οὖν, (accordingly,"μὴ (lest) ἔπταισαν (they-tripped) ἵνα (so) πέσωσιν; (they-might-have-had-fallen?"μὴ (Lest) γένοιτο : ( it-may-have-had-became ) ἀλλὰ (other) τῷ (unto-the-one) αὐτῶν (of-them) παραπτώματι (unto-a-falling-beside-to) ἡ (the-one) σωτηρία (a-savioring-unto) τοῖς (unto-the-ones) ἔθνεσιν, (unto-nations,"εἰς (into) τὸ (to-the-one) παραζηλῶσαι ( to-have-en-craved-beside ) αὐτούς. (to-them)
11:11. dico ergo numquid sic offenderunt ut caderent absit sed illorum delicto salus gentibus ut illos aemulenturI say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.
11. I say then, Did they stumble that they might fall? God forbid: but by their fall salvation unto the Gentiles, for to provoke them to jealousy.
11:11. Therefore, I say: Have they stumbled in such a way that they should fall? Let it not be so! Instead, by their offense, salvation is with the Gentiles, so that they may be a rival to them.
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.
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: Итак спрашиваю: неужели они преткнулись, чтобы [совсем] пасть? Никак. Но от их падения спасение язычникам, чтобы возбудить в них ревность.
11:11  λέγω οὗν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλὰ τῶ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸ παραζηλῶσαι αὐτούς.
11:11. dico ergo numquid sic offenderunt ut caderent absit sed illorum delicto salus gentibus ut illos aemulentur
I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.
11:11. Therefore, I say: Have they stumbled in such a way that they should fall? Let it not be so! Instead, by their offense, salvation is with the Gentiles, so that they may be a rival to them.
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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-24: Но ожесточение народа израильского не было конечною целью Бога, а только средством для спасения язычников. Это же последнее пробудит и в евреях соревнование в деле достижения спасения во Христе; и вот, когда еврейский народ обратится ко Христу, жизнь христианская еще более оживится. А что еврейский народ может обратиться ко Христу, за это говорит его происхождение от глубоко веровавших в Бога патриархов. В силу этого Апостол советует христианам из язычников не презирать отломившиеся от дерева ветви - отвергнутый на время народ израильский, потому что эти ветви снова могут быть привиты к тому дереву, от которого они отсечены.

11: Не было ли это ожесточение большинства народа еврейского настоящей целью, какую имел Бог, когда предлагал евреям новое средство для достижения праведности, к которому они не чувствовали никакой симпатии? Преткнулись ли они (ср. 9:32) для того, чтобы не встать более (совсем пасть)? Нет, Бог вовсе не имел намерения погубить еврейский народ. Падение евреев имело другую, высшую цель [К какому моменту относить это преткновение Израиля? Этот момент, очевидно, предшествовал ожесточению Израиля и повел его за собою. Поэтому лучше видеть в этом преткновении неправильное отношение евреев к закону Моисееву. Еще пред явлением Христа в мир Израиль уже преткнулся о закон, неправильно видя в нем средство оправдания. Ревность его о Боге была безрассудная. Он мог подняться, приняв Евангелие Христово, но мог и остаться лежащим на земле (Лк 2:34), к сожалению, случилось последнее...]. Именно падение Израиля или отвержение его открыло двери в Царство Христово язычникам. (Каким образом одно повело за собою другое - Aпостол пока не объясняет, но ему могла предноситься здесь притча о званных на вечерю (Мф 22:1-14), в которой Христос Спаситель предсказал, что за отказом евреев принять участие в пиршестве Господнем на их место будут приглашены язычники). Была при этом у Бога и еще цель - возбудить соревнование к получению спасения и в иудеях, которые, увидя, как хорошо жить язычникам, обратившимся ко Христу, в Царстве Мессии, должны были раскаяться в своем неверии и устремиться также в это светлое царство.
Adam Clarke: Commentary on the Bible - 1831
11:11: 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.
Albert Barnes: Notes on the Bible - 1834
11:11: 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 foRev_er, 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: 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 excite) them to emulation," παραζηλωσαι [Strong's G3863], as it is rendered. Rom 11:14
Geneva 1599
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.
John Gill
11:11 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?" Lev 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 Rom 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, Lk 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 Rom 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.
John Wesley
11:11 Have they stumbled so as to fall - Totally and finally? No But by their fall - Or slip: it is a very soft word in the original. Salvation is come to the gentiles - See an instance of this, Acts 13:46. To provoke them - The Jews themselves, to jealousy.
Robert Jamieson, A. R. Fausset and David Brown
11:11 I say then, Have they stumbled--"Did they stumble"
that they should fall? God forbid; but--the supplement "rather" is better omitted.
through their fall--literally, "trespass," but here best rendered "false step" [DE WETTE]; not "fall," as in our version.
salvation is come to the Gentiles, to provoke them to jealousy--Here, as also in Rom 10:19 (quoted from Deut 32:21), we see that emulation is a legitimate stimulus to what is good.
11:1211:12: Իսկ եթէ յանցանքն նոցա մեծութիւն աշխարհի, եւ պարտութիւն նոցա մեծութիւն հեթանոսաց, որչափ եւս առաւել լրութիւն նոցա[3510]։ էկ [3510] Օրինակ մի. Իսկ արդ եթէ յանցանք նոցա... եւ հպարտութիւն նոցա մեծութիւն... լրութիւնն նոցա։
12 Իսկ եթէ նրանց յանցանքը աշխարհի համար հոգեկան հարստութիւն է, եւ նրանց նուաստութիւնը՝ հոգեկան հարստութիւն հեթանոսների համար, որչա՜փ եւս առաւել կը լինի նրանց բոլորի փրկութիւնը:
12 Ուստի եթէ անոնց յանցանքը աշխարհի մեծութիւն եղաւ ու անոնց նուաստութիւնը՝ հեթանոսներուն մեծութիւն, ալ որչա՜փ աւելի անոնց լրութիւնը։
Իսկ եթէ յանցանքն նոցա մեծութիւն աշխարհի, եւ պարտութիւն նոցա մեծութիւն հեթանոսաց, ո՛րչափ եւս առաւել լրութիւն նոցա:

11:12: Իսկ եթէ յանցանքն նոցա մեծութիւն աշխարհի, եւ պարտութիւն նոցա մեծութիւն հեթանոսաց, որչափ եւս առաւել լրութիւն նոցա[3510]։ էկ
[3510] Օրինակ մի. Իսկ արդ եթէ յանցանք նոցա... եւ հպարտութիւն նոցա մեծութիւն... լրութիւնն նոցա։
12 Իսկ եթէ նրանց յանցանքը աշխարհի համար հոգեկան հարստութիւն է, եւ նրանց նուաստութիւնը՝ հոգեկան հարստութիւն հեթանոսների համար, որչա՜փ եւս առաւել կը լինի նրանց բոլորի փրկութիւնը:
12 Ուստի եթէ անոնց յանցանքը աշխարհի մեծութիւն եղաւ ու անոնց նուաստութիւնը՝ հեթանոսներուն մեծութիւն, ալ որչա՜փ աւելի անոնց լրութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
11:1212: Если же падение их--богатство миру, и оскудение их--богатство язычникам, то тем более полнота их.
11:12  εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν.
11:12. εἰ (If) δὲ (moreover) τὸ (the-one) παράπτωμα (a-falling-beside-to) αὐτῶν (of-them) πλοῦτος (a-wealth) κόσμου (of-a-configuration) καὶ (and) τὸ (the-one) ἥττημα (an-inferioring-to) αὐτῶν (of-them) πλοῦτος (a-wealth) ἐθνῶν, (of-nations,"πόσῳ (unto-whither-which) μᾶλλον (more-such) τὸ (the-one) πλήρωμα (an-en-filling-to) αὐτῶν. (of-them)
11:12. quod si delictum illorum divitiae sunt mundi et deminutio eorum divitiae gentium quanto magis plenitudo eorumNow if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?
12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness?
11:12. Now if their offense is the riches of the world, and if their diminution is the riches of the Gentiles, how much more is their fullness?
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?
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:

12: Если же падение их--богатство миру, и оскудение их--богатство язычникам, то тем более полнота их.
11:12  εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν.
11:12. quod si delictum illorum divitiae sunt mundi et deminutio eorum divitiae gentium quanto magis plenitudo eorum
Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?
11:12. Now if their offense is the riches of the world, and if their diminution is the riches of the Gentiles, how much more is their fullness?
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?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Если падение их (т. е. целого народа израильского) или лишение мессианского спасения дало богатство миру (т. е. дало возможность языческому миру войти в Царство Христово) и оскудение (htthma) или, правильнее, их состояние несчастное (в нравственном смысле) дало богатство язычникам, то какое великое значение для жизни человечества будет иметь противоположное падению, их совершенное состояние! (Полнота (рус. пер.) представляет собою букв. перевод стоящего здесь греч. слова plhrwma, но это слово здесь, как видно из контекста речи, соответствует выражению оскудение - htthma и должно означать состояние жизненной полноты; plhrwma здесь = plhrwsiV и указывает на окончательное осуществление Израилем своего предназначения и вместе на усвоение им спасения во всей его полноте).
Adam Clarke: Commentary on the Bible - 1831
11:12: Now if the fall of them - The English reader may imagine that, because fall is used in both these verses, the original word is the same. But their fall, and the fall of them, is παραπτωμα, the same word which we render offense, Rom 5:15, Rom 5:17, Rom 5:18, and might be rendered lapse. Whereas that they should fall (Rom 11:11) is, ινα πεσωσι. Now, πιπτω, to fall, is used in a sense so very emphatical as to signify being slain. So Homer, Il. viii., ver. 475.
Ηματι τῳ, οτ' αν οἱ μεν επι πρυμνησι μαχωνται,
Στεινει εν αινοτατῳ, περι Πατροκλοιο πεσοντος
Ὡς γαρ θεσφατον εστι.
And for Patroclus slain, the crowded hosts,
In narrow space, shall at the ships contend.
Such the divine decree.
And again, Il. xi., ver. 84.
Οφρα μεν ηως ην και αεξετο ἱερον ημαρ,
Τοφρα μαλ' αμφοτερων βελε' ἡπτετο, πιπτε δε λαος.
While morning lasted, and the light of day
Increased, so long the weapons on both sides
Flew in thick vollies; and the people fell.
Cowper.
It is well known, that to fall in battle means to be killed. It is in such a sense as this that St. Paul used the word fall, when he says, Have they stumbled 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 offense. See Dr. Taylor.
The riches of the world - If, in consequence of their unbelief, the riches of God's grace and goodness be poured out on the whole Gentile world, how much more shall that dispensation of grace and mercy enrich and aggrandize the Gentiles, which shall bring the whole body of the Jews to the faith of the Gospel! Here the apostle supposes, or rather predicts, that such a dispensation shall take place; and that, therefore, the Jews have not so stumbled as to be finally irrecoverable.
Albert Barnes: Notes on the Bible - 1834
11:12: If the fall of them - If their lapse, or falling. If their temporal rejection and being cast off for a time has already accomplished so much.
Be the riches of the world - The word "riches" means wealth, abundance of property; more than is necessary to the supply of our needs. Hence, it means also anything that may promote our comfort or happiness, as wealth is the means of securing our welfare. The gospel is called riches, as it is the means of our highest enjoyment, and eternal welfare. It is the means of conferring numberless spiritual blessings on the Gentile world; and as this was done by the fall of the Jews, so it could be said that their fall was the riches of the world. It was the occasion or means without which the blessings of the gospel could not be conferred on the world.
The diminishing of them - Margin, "Decay." "Loss" ἥττημα hē ttē ma. This word means diminution, defect, what is lacked or missing. Hence, also judgment, condemnation. Here it means their degradation; the withdrawing of their special privileges; their rejection. It stands opposed to "their fulness."
The riches of the Gentiles - The means of conferring important blessings on the Gentiles.
How much more their fulness - The word "fulness" πλήρωμα plē rō ma means what fills up, or completes anything. Thus, it is applied to what fills a vessel or cup; also to the piece of cloth which is put in to fill up the rent in a garment; Mat 9:16. To the fragments which were left when Christ had fed the five thousand; Mar 8:20; Rom 13:10. "Love is the fulfilling of the law," that is, it is the filling up of the law, or what renders the obedience complete; see Gal 5:14. Here it stands opposed to their fall, and their diminution, and evidently means their complete restoration to the favor of God; their recovery from unbelief and apostasy. That there will be such a recovery, the apostle proceeds to show. The sentiment of the passage then is, If their rejection and punishment; their being cut off from the favor of God, an event apparently so unlikely to promote the spread of true religion, if their being withrawn from all active influence in spreading the true knowledge of God, be yet the occasion of so many blessings to mankind as have attended the spread of the gospel in consequence of it; how much more shall we expect when they shall be restored; when the energy and zeal of the Jewish nation shall unite with the efforts of others in spreading the knowledge of the true Messiah. In what way, or when, this shall be, we know not. But it is easy to see, that if the Jewish people should be converted to the Christian faith, they would have facilities for spreading the truth, which the church has never had without them.
(1) they are scattered in all nations, and have access to all people.
(2) their conversion, after so long unbelief, would have all the power and influence of a miracle performed in view of all nations. It would be seen why they had been preserved, and their conversion would be a most striking fulfillment of the prophecies.
(3) they are familiar with the languages of the world, and their conversion would at once establish many Christian missionaries in the heart of all the kingdoms of the world. It would be kindling at once a thousand lights in all the dark parts of the earth.
(4) the Jews have shown that they are eminently suited to spread the true religion. It was by Jews converted to Christianity, that the gospel was first spread. Each of the apostles was a Jew; and they have lost none of the ardor, enterprise, and zeal that always characterized their nation. Their conversion would be, therefore, to give to the church a host of missionaries prepared for their work, familiar with all customs, languages, and climes, and already in the heart of all kingdoms, and with facilities for their work in advance, which others must gain only by the slow toil of many years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: the world: Rom 11:15, Rom 11:33, Rom 9:23; Eph 3:8; Col 1:27
diminishing: decay, or, loss
their: Rom 11:25; Isa 11:11-16, Isa 12:1-6, Isa 60:1-22, Isa 66:8-20; Mic 4:1, Mic 4:2, Mic 5:7; Zac 2:11; Zac 8:20-23; Rev 11:15-19
Geneva 1599
11:12 Now if the fall of them [be] the (k) riches of the world, and the diminishing of them the riches of the Gentiles; how much more their (l) fulness?
(k) By "riches" he means the knowledge of the Gospel to everlasting life: and by the "world", all nations dispersed throughout the whole world.
(l) Of the Jews, when the whole nation without exception will come to Christ.
John Gill
11:12 Now if the fall of them be the riches of the world,.... By "the world", as is clear from the next clause, is meant the Gentiles; who were frequently called so by the Jews, who reckoned themselves to be "the church", and all the nations round about them, "the world"; which observation may serve to illustrate other passages of Scripture; see Jn 3:16; now the fall of the Jews, which was a lessening of them, was the riches of the Gentiles;
and the diminishing of them the riches of the Gentiles; the number of the true believers in Christ among them were very few, the generality of them received him not, but stumbled at him, and fell through unbelief; but the few that did believe were the means of carrying and spreading the Gospel, which is, "the unsearchable riches of Christ", Eph 3:8, in the Gentile world: thus at first a persecution being raised against the church at Jerusalem, the ministers of the Gospel were scattered abroad, and went everywhere preaching the word; and afterwards the Jews behaving in a very indecent manner towards the apostles of Christ, they turned in a manner wholly to the Gentiles; and thus by the means of a few, a diminutive company, of which the Apostle Paul was one, the Gospel, the pearl of great price, treasure hid in a field, and put into earthen vessels, was carried into the Heathen world, and by it they were enriched. This handful of men that went out of Judea, were the means of converting vast numbers, large multitudes of souls among the Gentiles, which may be also designed by "riches": this word sometimes signifying plenty, see Rom 2:4; and also of enriching them with the gifts and graces of the Spirit, and of directing them to Christ, who has durable riches, treasures of wisdom and knowledge, riches of grace, and riches of glory. Now the apostle argues, that if such a small number of the Jews who embraced Christ, were of so much advantage to the Gentiles,
how much more their fulness? when converts to Christ among them will be as the sand of the sea, a nation of them shall be born again at once, and all Israel be saved. This will be a great accession to the Gentile church, bring much glory to it, contribute greatly to its welfare, and be a means of establishing their faith, and of putting fresh life and vigour into them, and of inspiring them with more zeal for Christ, and for his honour and glory.
John Wesley
11:12 The first part of this verse is treated of, Rom 11:13, &c; the latter, How much more their fulness, (that is, their full conversion,) Rom 11:23, &c.
So many prophecies refer to this grand event, that it is surprising any Christian can 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 thousand Deists, in countries nominally Christian; of whom there will, of course, be increasing multitudes among merely nominal Christians. And this will be a means of swiftly propagating the gospel among Mahometans and Pagans; who would probably have received it long ago, had they conversed only with real Christians.
Robert Jamieson, A. R. Fausset and David Brown
11:12 Now if the fall of them--"But if their trespass," or "false step"
be the riches of the--Gentile
world--as being the occasion of their accession to Christ.
and the diminishing of them--that is, the reduction of the true Israel to so small a remnant.
the riches of the Gentiles; how much more their fulness!--that is, their full recovery (see on Rom 11:26); that is, "If an event so untoward as Israel's fall was the occasion of such unspeakable good to the Gentile world, of how much greater good may we expect an event so blessed as their full recovery to be productive?"
11:1311:13: Այլ ձե՛զ ասեմ հեթանոսաց, ցորքան ժամանակս իցեմ հեթանոսաց առաքեալ, զպաշտօ՛նն իմ փառաւո՛ր առնեմ[3511]. [3511] Ոմանք. Ցորչափ ժամանակս իցեմ... զպաշտօն իմ։
13 Բայց ասում եմ ձեզ՝ հեթանոսներիդ. որքան ժամանակ որ հեթանոսների առաքեալ եմ, փառաւորում եմ իմ պաշտօնը,
13 Բայց կ’ըսեմ ձեզի՝ հեթանոսներուդ, որովհետեւ հեթանոսներուն առաքեալն եմ, իմ պաշտօնս կը մեծարեմ.
Այլ ձեզ ասեմ հեթանոսաց, ցորքան ժամանակս իցեմ հեթանոսաց առաքեալ, զպաշտօնն իմ փառաւոր առնեմ:

11:13: Այլ ձե՛զ ասեմ հեթանոսաց, ցորքան ժամանակս իցեմ հեթանոսաց առաքեալ, զպաշտօ՛նն իմ փառաւո՛ր առնեմ[3511].
[3511] Ոմանք. Ցորչափ ժամանակս իցեմ... զպաշտօն իմ։
13 Բայց ասում եմ ձեզ՝ հեթանոսներիդ. որքան ժամանակ որ հեթանոսների առաքեալ եմ, փառաւորում եմ իմ պաշտօնը,
13 Բայց կ’ըսեմ ձեզի՝ հեթանոսներուդ, որովհետեւ հեթանոսներուն առաքեալն եմ, իմ պաշտօնս կը մեծարեմ.
zohrab-1805▾ eastern-1994▾ western am▾
11:1313: Вам говорю, язычникам. Как Апостол язычников, я прославляю служение мое.
11:13  ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφ᾽ ὅσον μὲν οὗν εἰμι ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω,
11:13. Ὑμῖν (Unto-ye) δὲ (moreover) λέγω (I-forth) τοῖς (unto-the-ones) ἔθνεσιν. (unto-nations) ἐφ' (Upon) ὅσον (to-which-a-which) μὲν (indeed) οὖν (accordingly) εἰμὶ (I-be) ἐγὼ (I) ἐθνῶν (of-nations) ἀπόστολος, (a-setee-off,"τὴν (to-the-one) διακονίαν (to-a-raising-through-unto) μου (of-me) δοξάζω, (I-reckon-to,"
11:13. vobis enim dico gentibus quamdiu quidem ego sum gentium apostolus ministerium meum honorificaboFor I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
13. But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry:
11:13. For I say to you Gentiles: Certainly, as long as I am an Apostle to the Gentiles, I will honor my ministry,
11:13. For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

13: Вам говорю, язычникам. Как Апостол язычников, я прославляю служение мое.
11:13  ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφ᾽ ὅσον μὲν οὗν εἰμι ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω,
11:13. vobis enim dico gentibus quamdiu quidem ego sum gentium apostolus ministerium meum honorificabo
For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
11:13. For I say to you Gentiles: Certainly, as long as I am an Apostle to the Gentiles, I will honor my ministry,
11:13. For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Распространяя Евангелие среди язычников, Ап. Павел через это косвенно содействовал обращению ко Христу и своих единоплеменников. - Прославляю, т. е. хвалю, горжусь своим служением, раз оно имеет такую великую пользу и для язычников, и - косвенно - для евреев.
Adam Clarke: Commentary on the Bible - 1831
11:13: This and the following verse should be read in a parenthesis. St. Paul, as the apostle of the Gentiles, wished to show them the high pitch of glory and blessedness to which they had been called, that they might have a due sense of God's mercy in calling them to such a state of salvation; and that they might be jealous over themselves, lest they should fall as the Jews had done before them: and he dwells particularly on the greatness of those privileges which the Gentiles had now received, that he might stir up the minds of his countrymen to emulation, and might be the means of saving some of them, as he states in the following verse.
I magnify mine office - This is a very improper translation of την διακονιαν μου δοξαζω, which is, literally, I honor this my ministry. Dr. Taylor has justly observed that magnify, except when applied to the most High, carries with it, in our language, the idea of stretching beyond the bounds of truth; whereas the apostle simply means that he does justice to his ministry, by stating the glorious things which he was commissioned to preach among the Gentiles: blessings which the Jews by their obstinacy had forfeited.
Albert Barnes: Notes on the Bible - 1834
11:13: For I speak to you Gentiles - What I am saying respecting the Jews, I say with reference to you who are Gentiles, to show you in what manner you have been admitted to the privileges of the people of God; to excite your gratitude; to warn you against abusing those mercies. etc. As Paul also was appointed to preach to them, he had a right to speak to them with authority.
I am the apostle of the Gentiles - The apostle of the Gentiles, not because other apostles did not preach to Gentiles, for they all did, except perhaps James; nor because Paul did not himself preach occasionally among the Jews; but because he was especially called to carry the gospel to the Gentiles, and that this was his original commission Act 9:15; because he was principally employed in collecting and organizing churches in pagan lands; and because the charge of the Gentile churches was especially intrusted to him, while that of the Jewish churches was especially intrusted to Peter; see Gal 1:16; Eph 3:8; Gal 2:7-8. As Paul was especially appointed to this function, he claimed special authority to address those who were gathered into the Christian church from pagan lands.
I magnify mine office - I honor δοξάζω doxazō my ministry. I esteem it of great importance; and by thus showing that the gospel is to be preached to the Gentiles, that the barrier between them and the Jews is to be broken down, that the gospel may be preached to all people, I show that the office which proclaims this is one of signal honor. A minister may not magnify himself, but he may magnify his office. He may esteem himself as less than the least of all saints, and unworthy to be called a servant of God Eph 3:8, yet he may feel that he is an ambassador of Christ, intrusted with a message of salvation, entitled to the respect due to an ambassador, and to the honor which is appropriate to a messenger of God To unite these two things constitutes the dignity of the Christian ministry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: the apostle: Rom 15:16-19; Act 9:15, Act 13:2, Act 22:21, Act 26:17, Act 26:18; Gal 1:16, Gal 2:2, Gal 2:7-9; Eph 3:8; Ti1 2:7; Ti2 1:11, Ti2 1:12; I magnify mine office. Rather, "I honour my ministry," την διακονιαν [Strong's G1248], μου [Strong's G3450], δοξαζω [Strong's G1392].
Geneva 1599
11:13 (8) For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, (m) I magnify mine office:
(8) He witnesses by his own example, that he goes before all others in this regard.
(m) I make noble and famous.
John Gill
11:13 For I speak to you Gentiles,.... The church at Rome, as the primitive churches for the most part did, consisted of Jews and Gentiles; hence the apostle sometimes addresses the one, as in Rom 2:17, and sometimes the other, as here; and this he does to observe unto them the grace and goodness of God, in enriching them with the Gospel of salvation; and that they might not despise the Jews, from whom it first came out, and through whose fall it came to them, and was preached among them by some of that nation:
in as much as I am the apostle of the Gentiles. He was ordained and set apart by God, in his eternal purposes, to be a teacher of the Gentiles; he was sent immediately by Christ to bear his name among them, though not among them only, to the exclusion of the people of Israel; he chiefly preached the Gospel to them, though sometimes to the Jews also; and the success of his ministry was mostly among the uncircumcision, though he sought by all ways and means to gain both Jews and Gentiles: hence he addresses the Gentiles with greater freedom and boldness, because he was their apostle, and had been so useful among them; and is a reason why we Gentiles should have a special regard to his writings; for though every word of God is pure, and all Scripture is divinely inspired, and is profitable on one account or other; nor is any part of it to be slighted and neglected; yet as Paul's epistles are written chiefly to the Gentile churches, excepting that to the Hebrews, and which some question whether it is his, they ought especially to be attended to by us; though, alas, of all the inspired writings they are had in the least esteem:
I magnify mine office: not himself, for he was not of a self-exalting spirit, but humble and lowly minded, ready at all times to own himself to be less than the least of saints and the chief of sinners; but his office, which he had received from Christ, as an instance of his grace and favour. This was magnified partly by the miracles, signs, and wonders done by him, in proof, and for the confirmation of his apostleship; and partly by his constant, diligent, and faithful preaching of the Gospel: as also by the unwearied pains he took to spread it far and near; and likewise by the numbers of souls he was the means of bringing to the knowledge of Christ; and it was no small accession of glory to his office, as an apostle of the Gentiles, that he was an instrument of the conversion of many among the Jews.
John Wesley
11:13 I magnify my office - Far from being ashamed of ministering to the gentiles, I glory therein; the rather, as it may be a means of provoking my brethren to jealousy.
Robert Jamieson, A. R. Fausset and David Brown
11:13 I speak--"am speaking"
to you Gentiles--another proof that this Epistle was addressed to Gentile believers. (See on Rom 1:13).
I magnify--"glorify"
mine office--The clause beginning with "inasmuch" should be read as a parenthesis.
11:1411:14: զի թերեւս նախա՛նձ արկից նոցա մարմնով իմով, եւ ապրեցուցի՛ց զոմանս ՚ի նոցանէ[3512]։ [3512] Յօրինակին պակասէր. Մարմնով իմով. եւ ապ՛՛։
14 որպէսզի թերեւս նախանձ գցեմ նրանց մէջ, որոնք իմ մարմնից են, եւ փրկեմ նրանցից ոմանց.
14 Որպէս զի թերեւս իմ մարմինէս եղողներուն նախանձը շարժեմ ու անոնցմէ մէկ քանիները ապրեցնեմ։
զի թերեւս [29]նախանձ արկից նոցա մարմնով իմով`` եւ ապրեցուցից զոմանս ի նոցանէ:

11:14: զի թերեւս նախա՛նձ արկից նոցա մարմնով իմով, եւ ապրեցուցի՛ց զոմանս ՚ի նոցանէ[3512]։
[3512] Յօրինակին պակասէր. Մարմնով իմով. եւ ապ՛՛։
14 որպէսզի թերեւս նախանձ գցեմ նրանց մէջ, որոնք իմ մարմնից են, եւ փրկեմ նրանցից ոմանց.
14 Որպէս զի թերեւս իմ մարմինէս եղողներուն նախանձը շարժեմ ու անոնցմէ մէկ քանիները ապրեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1414: Не возбужу ли ревность в [сродниках] моих по плоти и не спасу ли некоторых из них?
11:14  εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν.
11:14. εἴ (if) πως (unto-whither) παραζηλώσω (I-might-have-en-craved-beside) μου (of-me) τὴν (to-the-one) σάρκα (to-a-flesh) καὶ (and) σώσω (I-shall-save) τινὰς (to-ones) ἐξ (out) αὐτῶν. (of-them)
11:14. si quo modo ad aemulandum provocem carnem meam et salvos faciam aliquos ex illisIf, by any means, I may provoke to emulation them who are my flesh and may save some of them.
14. if by any means I may provoke to jealousy my flesh, and may save some of them.
11:14. in such a way that I might provoke to rivalry those who are my own flesh, and so that I may save some of them.
11:14. If by any means I may provoke to emulation [them which are] my flesh, and might save some of them.
If by any means I may provoke to emulation [them which are] my flesh, and might save some of them:

14: Не возбужу ли ревность в [сродниках] моих по плоти и не спасу ли некоторых из них?
11:14  εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν.
11:14. si quo modo ad aemulandum provocem carnem meam et salvos faciam aliquos ex illis
If, by any means, I may provoke to emulation them who are my flesh and may save some of them.
11:14. in such a way that I might provoke to rivalry those who are my own flesh, and so that I may save some of them.
11:14. If by any means I may provoke to emulation [them which are] my flesh, and might save some of them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:14: Might save some of them - And yet all these were among the reprobate, or rejected; however, the apostle supposed that none of them were irrecoverably shut out from the Divine favor; and that some of them, by his preaching, might be disposed to receive salvation by Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
11:14: If by any means - If even by stating unpleasant truths, if by bringing out all the counsel of God, even what threatens their destruction, I may arrest their attention, and save them.
I may provoke to emulation - I may awaken up to zeal, or to an earnest desire to obtain the like blessings. This was in accordance with the prediction of Moses, that the calling in of the Gentiles would excite their attention, and provoke them to deep feeling; Note, Rom 10:19. The apostle expected to do this by calling their attention to the ancient prophecies; by alarming their fears about their own danger; and by showing them the great privileges which Gentiles might enjoy under the gospel; thus appealing to them by every principle of benevolence, by all their regard for God and man, to excite them to seek the same blessings.
My flesh - My countrymen. My kinsmen, Those belonging to the same family or nation; Rom 9:3; Gen 29:14; Jdg 9:2; Sa2 5:1; Isa 58:7.
And save some of them - This desire the apostle often expressed; (see Rom 9:2-3; Rom 10:1-2.) We may see here:
(1) That it is the earnest wish of the ministry to save the souls of men.
(2) that they should urge every argument and appeal with reference to this.
(3) that even the most awful and humbling truths may have this tendency. No truth could be more likely to irritate and offend than that the Jews would be cast off; and yet the apostle used this so faithfully, and yet so tenderly, that he expected and desired it might be the means of saving the souls of his countrymen. Truth often irritates, enrages, and thus excites the attention. Thought or inquiry, however it may be excited, may result in conversion. And thus, even restlessness, and vexation, and anger, may be the means of leading a sinner to Jesus Christ. It should be no part of a minister's object, however, to produce anger. It is a bad emotion; in itself it is evil; and if people can be won to embrace the Saviour without anger, it is better. No wise man would excite a storm and tempest that might require infinite power to subdue, when the same object could be gained with comparative peace, and under the mild influence of love.
(4) it is right to use all the means in our power, not absolutely wicked, to save people. Paul was full of devices; and much of the success of the ministry will depend on a wise use of plans, that may, by the divine blessing, arrest and save the souls of people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: by: Co1 7:16, Co1 9:20-22; Ti2 2:10
provoke: Rom 11:11
my: Rom 9:3; Plm 1:12
might: Co1 7:16; Ti1 4:16; Jam 5:20
John Gill
11:14 If by any means I may provoke to emulation,.... What he had in view, even in discharging his office among the Gentiles with so much labour, assiduity, and indefatigableness, was, that if possible he might stir up the Jews to emulate and imitate the Gentiles, in seeking after Christ; for these he means when he says,
them which are my flesh; they being his brethren and kinsmen according to the flesh, for it was common with the eastern nations to call such persons their flesh; see Gen 29:14; and carries in it a reason why he was so solicitous for their welfare, because of the relation of them to him, and the natural affection he bore towards them; and his hope was, that they seeing the nations of the earth blessed in the promised seed, through his preaching the Gospel to them, great gatherings of the people to Shiloh, and the Gentiles seeking to the root of Jesse, set up for an ensign to the people, might be provoked to an emulation of them; and likewise seek the Lord their God, and David their King, and thereby have his end he so much wished for and desired:
and might save some of them; he says "some", not all, for he knew the bulk of the people was rejected, only a seed was left among them, a remnant according to the election of grace that should be saved, and which did obtain righteousness and life, while the rest were blinded. The ministers of the Gospel may be said to save souls, not efficiently, for the author or efficient cause of salvation is God only; the Father has chose unto it, the Son has effected it, and the Spirit applies it; but instrumentally, as the word preached by them is the means of regeneration, faith, and conversion, with which salvation is connected: and as they show unto men the way of salvation, and encourage souls to believe in Christ, in whom alone it is. Now the apostle argues from his office, and the usefulness of it, to some among the Jews, to saving purposes, to prove that their rejection was not total.
John Wesley
11:14 My flesh - My kinsmen.
Robert Jamieson, A. R. Fausset and David Brown
11:14 If . . . I may provoke, &c. (See on Rom 11:11.)
my flesh--Compare Is 58:7.
11:1511:15: Զի եթէ մերժո՛ւմն նոցա հաշտութիւն աշխարհի է. իսկ ընտրութիւնն զի՛նչ է, եթէ ոչ կենդանութիւն ՚ի մեռելոց[3513]։ [3513] Բազումք. Աշխարհի է, իսկ ընդունելութիւնն զինչ իցէ. եթէ։
15 որովհետեւ, եթէ նրանց մերժուելը հաշտութիւն է աշխարհին, ապա ի՞նչ է լինելու ընդունուելը, եթէ ոչ՝ կենդանութիւն մեռելներից:
15 Վասն զի եթէ անոնց մերժուիլը աշխարհի հաշտութիւն է, հապա անոնց ընդունուիլը ի՞նչ պիտի ըլլայ, եթէ ոչ՝ մեռելներէն կենդանանալ։
Զի եթէ մերժումն նոցա հաշտութիւն աշխարհի է, իսկ ընդունելութիւնն զի՞նչ է, եթէ ոչ` կենդանութիւն ի մեռելոց:

11:15: Զի եթէ մերժո՛ւմն նոցա հաշտութիւն աշխարհի է. իսկ ընտրութիւնն զի՛նչ է, եթէ ոչ կենդանութիւն ՚ի մեռելոց[3513]։
[3513] Բազումք. Աշխարհի է, իսկ ընդունելութիւնն զինչ իցէ. եթէ։
15 որովհետեւ, եթէ նրանց մերժուելը հաշտութիւն է աշխարհին, ապա ի՞նչ է լինելու ընդունուելը, եթէ ոչ՝ կենդանութիւն մեռելներից:
15 Վասն զի եթէ անոնց մերժուիլը աշխարհի հաշտութիւն է, հապա անոնց ընդունուիլը ի՞նչ պիտի ըլլայ, եթէ ոչ՝ մեռելներէն կենդանանալ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1515: Ибо если отвержение их--примирение мира, то что [будет] принятие, как не жизнь из мертвых?
11:15  εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν;
11:15. εἰ (If) γὰρ (therefore) ἡ (the-one) ἀποβολὴ (a-casting-off) αὐτῶν (of-them) καταλλαγὴ (an-othering-down) κόσμου, (of-a-configuration,"τίς (what-one) ἡ (the-one) πρόσλημψις (a-taking-toward) εἰ (if) μὴ (lest) ζωὴ (a-lifing) ἐκ (out) νεκρῶν ; ( of-en-deaded ?"
11:15. si enim amissio eorum reconciliatio est mundi quae adsumptio nisi vita ex mortuisFor if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
15. For if the casting away of them the reconciling of the world, what the receiving , but life from the dead?
11:15. For if their loss is for the reconciliation of the world, what could their return be for, except life out of death?
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?
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:

15: Ибо если отвержение их--примирение мира, то что [будет] принятие, как не жизнь из мертвых?
11:15  εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν;
11:15. si enim amissio eorum reconciliatio est mundi quae adsumptio nisi vita ex mortuis
For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
11:15. For if their loss is for the reconciliation of the world, what could their return be for, except life out of death?
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?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Жизнь из мертвых (zwh ek nekrwn). Одни (Ориген, Златоуст, Феодорит и др.) понимают под этим новую жизнь в "будущем веке", какая начнется с воскресением мертвых; но с этим объяснением нельзя согласиться. В Ев. Матфея (24:14) и в 1Кор.15:23, где идет речь о начатии нового века, ничего об обращении Израиля, как сигнал к этому "началу", не говорится. И потом, к чему бы Апостол поставил здесь слово zwh, когда он для обозначения понятия о новой жизни употребляет другое слово - anastasiV (воскресение)? Другие понимают (Феофилакт) под жизнью из мертвых тот расцвет христианской жизни, какой будет иметь место со вступлением в лоно Церкви полноты еврейского народа. Но у Ап. Павла нет следов представления, что предваряющее этот великий факт состояние христианской Церкви должно быть каким-то омертвением. Напротив, повсюду у него проходит мысль о том, что и среди христиан из язычников духовная жизнь бьет ключом... Проще и правильнее видеть здесь обозначение совершенно полного раскрытия спасения, принесенного Христом. Принятие иудейского народа в лоно Церкви Христовой образует собою заключение к истории домостроительства человеческого спасения, подобно тому, как прославление тела, какое совершится у людей при воскресении из мертвых, образует заключение благодатного о них примышления Божия.
Adam Clarke: Commentary on the Bible - 1831
11:15: But life from the dead - If the rejection of the Jews became the occasion of our receiving the Gospel, so that we can even glory in our tribulations, though they themselves became chief instruments of our sufferings; yet so far must we feel from exulting over them that we should esteem their full conversion to God as great and choice a favor as we would the restoration of a most intimate friend to life, who had been at the gates of death.
The restoration of the Jews to a state of favor with God to which the apostle refers, and which is too plainly intimated by the spirit of prophecy to admit of a doubt, will be a most striking event. Their being preserved as a distinct people is certainly a strong collateral proof that they shall once more be brought into the Church of God: and their conversion to Christianity will be an incontestable proof of the truth of Divine revelation; and doubtless will become the means of converting multitudes of deists, who will see the prophecies of God, which had been delivered so long before, so strikingly fulfilled in this great event. We need not wonder, if a whole nation should then be born as in a day.
Albert Barnes: Notes on the Bible - 1834
11:15: For if the casting away of them - If their rejection as the special people of God - their exclusion from their national privileges, on account of their unbelief. It is the same as "the fall of them;" Rom 11:12.
Be the reconciling of the world - The word "reconciliation" καταλλαγή katallagē denotes commonly a pacification of contending parties; a removing the occasion of difference, so as again to be united; Co1 7:11, "Let her remain unmarried, or be reconciled to her husband." It is commonly applied to the reconciliation, or pacification, produced between man and God by the gospel. They are brought to union, to friendship, to peace, by the intervention of the Lord Jesus Christ; Rom 5:10; Co2 5:18-19," God was in Christ reconciling the world unto himself." Hence, the ministry is called the "ministry of reconciliation;" Co2 5:18. And hence, this word is used to express the atonement; Rom 5:11, "By whom we have now received the atonement" (the reconciliation). In this place it means that many of the Gentiles - the world - had become reconciled to God as the result of the casting off of the Jews. By their unbelief, the way had been opened to preach the gospel to the Gentiles; it was the occasion by which God sent it to the nations of the earth; compare Act 13:46.
The receiving of them - The same as was denoted Rom 11:12 by their fulness. If the casting them off, an event so little likely, apparently, to produce any good effect, was nevertheless overruled so as to produce important benefits in the spread of the gospel, how much more may we expect will be accomplished by their conversion and return; an event suited in itself to produce an important influence on mankind. One would have supposed that their rejection of the Messiah would have been an important obstacle in the way of the gospel. It was overruled, however, to promote its increase. Their return will have a direct tendency to spread it. How much more, therefore, may we expect to be accomplished by that?
But life from the dead - This is an instance of the special, glowing, and vigorous manner of the apostle Paul. His mind catches at the thought of what may be produced by the recovery of the Jews, and no ordinary language would convey his idea. He had already exhausted the usual forms of speech by saying that even their rejection had reconciled the world, and that it was the riches of the Gentiles. To say that their recovery - a striking and momentous event; an event so much better suited to produce important results - would be attended by the conversion of the world, would be insipid and tame. He uses, therefore, a most bold and striking figure. The resurrection of the dead was an image of the most vast and wonderful event that could take place. This image, therefore, in the apostle's mind, was a striking illustration of the great change and reformation which should take place when the Jews should be restored, and the effect should be felt in the conversion also of the Gentile world.
Some have supposed that the apostle here refers to a literal resurrection of the dead, as the conversion of the Jews. But there is not the slightest evidence of this. He refers to the recovery of the nations from the death of sin which shall take place when the Jews shall be converted to the Christian faith. The prophet Ezekiel Eze 37:1-14 has also used the same image of the resurrection of the dead to denote a great moral change among a people. It is clear here that the apostle fixed his eye on a future conversion of the Jews to the gospel, and expected that their conversion would precede the universal conversion of the Gentiles to the Christian faith, There could be no event that would make so immediate and decided an impression on the pagan world as the conversion of the Jews. They are scattered everywhere; they have access to all people; they understand all languages; and their conversion would be like kindling up thousands of lights at once in the darkness of the pagan world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: the casting: Rom 11:1, Rom 11:2, Rom 11:11, Rom 11:12
the reconciling: Rom 5:10; Dan 9:24; Co2 5:18-20; Eph 1:10; Col 1:20, Col 1:21
but: Eze 37:1-14; Rev 11:11, Rev 20:4-6
Geneva 1599
11:15 For if the casting away of them [be] the reconciling of the world, what [shall] the receiving [of them be], (n) but life from the dead?
(n) It will come to pass that when the Jews come to the Gospel, the world will as it were come to life again, and rise up from death to life.
John Gill
11:15 For if the casting away of them,.... This argument, as before, in Rom 11:12, is from the lesser to the greater, showing that as the Gentiles received present advantage through the rejection of the Jews, they would receive far greater at their future recovery, and which proves that their rejection is not final; for by "the casting away of them", is meant the rejection of the Jews, and refers to God's writing a "Lo-ammi", Hos 1:9, upon them, and his taking away the Gospel from them, and which were the occasion of
the reconciling of the world, the Gentiles; not of God's drawing the scheme of their reconciliation in his Son; nor of the actual reconciliation of them by his sufferings and death; but of the Gospel, the word of reconciliation being carried among them upon the Jews' disbelief and contempt of it, which was made effectual by the power of divine grace, to the reconciling of them to God, to the, way of salvation by Christ; to be willing to serve him, and be saved by him; to, lay down their arms, surrender to his victorious grace, and become obedient to him both by word and deed; and if this was the case then, as it was, he asks
what shall the receiving of them be but life from the dead? By the receiving of them is meant the conversion of the Jews in the latter day, when they will be received by Christ, on whom they will look with an eye of faith, and mourn in an evangelical manner for their sins against him; who casts out none that come unto him, but receives them into his arms in the most kind and tender manner; and when they will be also openly received into the house and family of God, into the visible church of Christ; and as the apostle afterwards says, "be grafted into their own olive tree", Rom 11:24; and this their restoration will be as "life from the dead"; which regards not so much the quickening of the Jews themselves, though their conversion will be, as the conversion of every sinner is, a resurrection from the death of sin to a life of grace, and is so represented in Ezek 37:1, but rather the reviving the work of God among the Gentile churches, who having lain long in a dead, lifeless, lukewarm, and indifferent frame of spirit, will be aroused and quickened, at this wonderful work of grace upon the Jews; and besides it will be as unexpected by them, and as surprising to them, as a person's being raised from the dead would be; yea as joyful, and as welcome to them, as if a man received his nearest relation and friend from the dead; add to this, and which some of the ancients make to be the sense of the place, quickly after the conversion of the Jews, the fulness of the Gentiles being brought in, and nothing more to be done in a way of grace, the first resurrection from the dead will follow, and happy is he that will have part in it.
John Wesley
11:15 Life from the dead - Overflowing life to the world, which was dead.
Robert Jamieson, A. R. Fausset and David Brown
11:15 For if the casting away of them--The apostle had denied that they were east away (Rom 11:1); here he affirms it. But both are true; they were cast away, though neither totally nor finally, and it is of this partial and temporary rejection that the apostle here speaks.
be the reconciling of the--Gentile
world, what shall the receiving of them be, but life from the dead?--The reception of the whole family of Israel, scattered as they are among all nations under heaven, and the most inveterate enemies of the Lord Jesus, will be such a stupendous manifestation of the power of God upon the spirits of men, and of His glorious presence with the heralds of the Cross, as will not only kindle devout astonishment far and wide, but so change the dominant mode of thinking and feeling on all spiritual things as to seem like a resurrection from the dead.
11:1611:16: Իսկ եթէ սկիզբն սո՛ւրբ է, եւ զանգուածն, եւ արմատն, ապա եւ ո՛ստքն[3514]։ [3514] Բազումք. Եւ զանկուածն։ Օրինակ մի. Եւ եթէ արմատն։
16 Իսկ եթէ երախայրիքը սուրբ է, սուրբ է եւ զանգուածը. եւ եթէ արմատը սուրբ է, սուրբ են նաեւ ճիւղերը:
16 Արդ՝ եթէ երախայրին սուրբ է, նաեւ զանգուածը եւ եթէ արմատը սուրբ է, ուրեմն ճիւղերն ալ։
Իսկ եթէ սկիզբն սուրբ է, եւ զանգուածն. եւ եթէ արմատն` ապա եւ ոստքն:

11:16: Իսկ եթէ սկիզբն սո՛ւրբ է, եւ զանգուածն, եւ արմատն, ապա եւ ո՛ստքն[3514]։
[3514] Բազումք. Եւ զանկուածն։ Օրինակ մի. Եւ եթէ արմատն։
16 Իսկ եթէ երախայրիքը սուրբ է, սուրբ է եւ զանգուածը. եւ եթէ արմատը սուրբ է, սուրբ են նաեւ ճիւղերը:
16 Արդ՝ եթէ երախայրին սուրբ է, նաեւ զանգուածը եւ եթէ արմատը սուրբ է, ուրեմն ճիւղերն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1616: Если начаток свят, то и целое; и если корень свят, то и ветви.
11:16  εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι.
11:16. εἰ (If) δὲ (moreover) ἡ (the-one) ἀπαρχὴ (a-firsting-off) ἁγία, (hallow-belonged,"καὶ (and) τὸ (the-one) φύραμα: (a-jumbling-to) καὶ (and) εἰ (if) ἡ (the-one) ῥίζα (a-root) ἁγία, (hallow-belonged,"καὶ (and) οἱ (the-ones) κλάδοι. (twigs)
11:16. quod si delibatio sancta est et massa et si radix sancta et ramiFor if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
16. And if the firstfruit is holy, so is the lump: and if the root is holy, so are the branches.
11:16. For if the first-fruit has been sanctified, so also has the whole. And if the root is holy, so also are the branches.
11:16. For if the firstfruit [be] holy, the lump [is] also [holy]: and if the root [be] holy, so [are] the branches.
For if the firstfruit [be] holy, the lump [is] also [holy]: and if the root [be] holy, so [are] the branches:

16: Если начаток свят, то и целое; и если корень свят, то и ветви.
11:16  εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι.
11:16. quod si delibatio sancta est et massa et si radix sancta et rami
For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
11:16. For if the first-fruit has been sanctified, so also has the whole. And if the root is holy, so also are the branches.
11:16. For if the firstfruit [be] holy, the lump [is] also [holy]: and if the root [be] holy, so [are] the branches.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Израиль и сам по себе имеет право на получение спасения. Ведь он представляет собою известное целое смешение или массу теста (furama), из которого уже испечено несколько хлебов, которые, как начатки (Чис 15:19-21), принесены Богу в дар. Эти начатки - патриархи народа израильского, принятые уже в общение с Богом. Их же Апостол разумеет и под корнем святым, от которого произросли ветви, т. е. народ израильский.
Adam Clarke: Commentary on the Bible - 1831
11:16: For if the first fruit be holy - As the consecrating the first fruits to God was the means of drawing down his blessing upon the rest, so the conversion of Abraham to the true faith, and the several Jews who have now embraced Christianity, are pledges that God will, in process of time, admit the whole Jewish nation into his favor again, so that they shall constitute a part of the visible Church of Christ.
If the root be holy, so are the branches - The word holy in this verse is to be taken in that sense which it has so frequently in the Old and New Testaments, viz. consecrated, set apart to sacred uses. It must not be forgotten that the first converts to Christ were from among the Jews; these formed the root of the Christian Church: these were holy, ἁγιοι, consecrated to God, and those who among the Gentiles were converted by their means were also ἁγιοι, consecrated; but the chief reference is to the ancestors of the Jewish people, Abraham, Isaac, and Jacob; and, as these were devoted to God and received into his covenant, all their posterity, the branches which proceeded from this root, became entitled to the same privileges: and as the root still remains, and the branches also, the descendants from that root still remain: they still have a certain title to the blessings of the covenant; though, because of their obstinate unbelief, these blessings are suspended, as they cannot, even on the ground of the old covenant, enjoy these blessings but through faith: for it was when Abraham believed God that it was accounted to him for righteousness; and thus he became an heir of the righteousness which is by faith.
Albert Barnes: Notes on the Bible - 1834
11:16: For if the first-fruit be holy - The word "first-fruit" ἀπαρχή aparchē used here denotes the firstling of fruit or grain which was separated from the mass and presented as an offering to God. The Jews were required to present such a portion of their harvest to God, as an expression of gratitude and of their sense of dependence; Num 15:19-21. Until this was done, it was not lawful to partake of the harvest. The offering of this was regarded as rendering the mass holy, that is, it was lawful then to partake of it. The first-fruits were regarded as among the best portions of the harvest; and it was their duty to devote to God that which would be the best expression of their thanksgiving. This was the general practice in relation to all that the land produced. The expression here, however, has reference to the small portion of dough or kneaded meal that was offered to God; and then the mass or lump φύραμα phurama was left for the use of him who made the offering; Num 15:20.
Be holy - Be set apart, or consecrated to God, as he commanded.
The lump - The mass. It refers here properly to the dough of which a part had been offered. The same was true also in relation to the harvest, after the waive-sheaf had been offered; of the flock, after the first male had been offered, etc.
Is also holy - It is lawful then for the owner to partake of it. The offering of a part has consecrated the whole. By this illustration Paul doubtless means to say that the Jewish nation, as a people, were set apart to the service of God, and were so regarded by him. Some have supposed that by the first-fruit here the apostle intends to refer to the early converts, made to the Christian faith in the first preaching of the gospel. But it is more probable that he refers to the patriarchs, the pious people of old, as the first-fruits of the Jewish nation; see Rom 11:28. By their piety the nation was, in a manner, sanctified, or set apart to the service of God; implying that yet the great mass of them would be reclaimed and saved.
If the root be holy - This figure expresses the same thing as is denoted in the first part of the verse. The root of a tree is the source of nutritious juices necessary for its growth, and gives its character to the tree. If that be sound, pure, vigorous, we expect the same of the branches. A root bears a similar relation to the tree that the first-fruit does to the mass of bread. Perhaps there is allusion here to Jer 11:16, where the Jewish nation is represented under the image of "a green olivetree, fair, and of goodly fruit." In this place the reference is doubtless to Abraham and the patriarchs, as the root or founders of the Jewish nation. If they were holy, it is to be expected that the distant branches, or descendants, would also be so regarded. The mention of the root and branches of a tree gives the apostle occasion for an illustration of the relation at that time of the Jews and Gentiles to the church of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: if the firstfruit: Exo 22:29, Exo 23:16, Exo 23:19; Lev 23:10; Num 15:17-21; Deu 18:4, Deu 26:10; Neh 10:35-37; Pro 3:9; Eze 44:30; Jam 1:18; Rev 14:4
and if: Rom 11:17; Gen 17:7; Jer 2:21; Co1 7:14
Geneva 1599
11:16 (9) For if the (o) firstfruit [be] holy, the lump [is] also [holy]: and if the root (p) [be] holy, so [are] the branches.
(9) The nation of the Jews being considered in their head and root, that is, in Abraham, is holy, although many of the branches are cut off. Therefore in judging of our brethren, we must not dwell on their unworthiness, to think that they are at once all cast off, but we ought to consider the root of the covenant, and rather go back to their ancestors who were faithful, that we may know that the blessing of the covenant rests in some of their posterity, as we also find proof here in ourselves.
(o) He alludes to the first fruits of those loaves, by the offering of which the whole crop of corn was sanctified, and they might use the rest of the crop for that year with good conscience.
(p) Abraham.
John Gill
11:16 For if the firstfruit be holy,.... Some by "the firstfruit" and "root" understand Christ, who is sometimes called, "the firstfruits of them that slept", 1Cor 15:20, and "the root of Jesse and David", Is 11:10, and indeed of all the righteous; and certain it is, that since he is holy, has all the holiness of his people in him, and is sanctification unto them, they shall be holy likewise; have it imparted to them in this life, and perfected in them in another: but this does not seem to agree with the apostle's argument. Others think that by them are meant the Jewish ancestors, and particularly Abraham, and dream of a holiness derived from him to his natural seed; but if no such holiness was derived from him to his immediate offspring, Ishmael, it can hardly be thought any should be communicated by him to his remote posterity; and to these here designed, at the distance of four or five thousand years from him: but by them are intended the first converts among the Jews, under the Gospel dispensation; it being usual with the apostle to call those persons, that were first converted in any place, the firstfruits of it; see Rom 16:5; These were they who received the firstfruits of the Spirit in Judea, and who first among the Jews hoped and believed in Christ; these were but few in number, as the "firstfruit" is but small in comparison of "the lump", and mean, abject, and despicable, as the "root" under, and in a dry ground is; but yet were pledges and presages of a larger number of souls among that people, to be converted in the latter day: now the apostle's argument is, "if the firstfruit be holy",
the lump is also holy, and if the root be holy, so are the branches; that is, that whereas those persons who were converted among the Jews, however few in number, and despicable in appearance they might be, yet were truly sanctified by the Spirit of God; and as they were, so should the whole body of that people be in the last days, "when holiness shall be upon the horses' bells, and every pot in Judah and Jerusalem shall be holiness unto the Lord of hosts", Zech 14:20, by which metaphorical expressions is meant, that holiness should be common to the whole nation, and all the inhabitants of it, of which the call of some few among them was a pledge and presage. The allusion in the former clause is to the holy offerings of firstfruits to the Lord, the two wave loaves, Lev 23:14, whereby the whole lump was sanctified, for after use throughout the year following; and that in the latter clause, to the holiness of trees; that is, to trees devoted to sacred use or that were planted in a field appropriated thereunto: hence we read (t), that the men of Jericho permitted, or as other exemplars read it, cut down , "branches of holiness", or "holy branches"; and eat fallen fruit on the sabbath day. (u) Bartenora explains these branches, of such that grow upon a tree devoted to holy uses; and Maimonides (w), observes, that they thought it lawful to eat what grew in a holy field.
(t) Misn. Pesachim, c. 4. sect. 8. (u) In Misn. Pesachim. c. 4. sect. 8. (w) In ib.
John Wesley
11:16 And this will surely come to pass. For if the first fruits be holy, so is the lump - The consecration of them was esteemed the consecration of all and so the conversion of a few Jews is an earnest of the conversion of all the rest. And if the root be holy - The patriarchs from whom they spring, surely God will at length make their descendants also holy.
Robert Jamieson, A. R. Fausset and David Brown
11:16 For--"But"
if the first-fruit be holy, the lump is also holy; and if the root . . . so the branches--The Israelites were required to offer to God the first-fruits of the earth--both in their raw state, in a sheaf of newly reaped grain (Lev 23:10-11), and in their prepared state, made into cakes of dough (Num 15:19-21) --by which the whole produce of that season was regarded as hallowed. It is probable that the latter of these offerings is here intended, as to it the word "lump" best applies; and the argument of the apostle is, that as the separation unto God of Abraham, Isaac, and Jacob, from the rest of mankind, as the parent stem of their race, was as real an offering of first-fruits as that which hallowed the produce of the earth, so, in the divine estimation, it was as real a separation of the mass or "lump" of that nation in all time to God. The figure of the "root" and its "branches" is of like import--the consecration of the one of them extending to the other.
11:1711:17: Եթէ յոստոց անտի ոմանք փշրեցան, եւ դու որ ձիթենի վայրենի՛ էիր՝ պատուաստեցար ՚ի նոսա, եւ բաժանո՛րդ եղեր արմատոյն, եւ պարարտութեան ձիթենւոյն[3515], [3515] Բազումք. Որ ձիթենիդ վայրե՛՛. ուր ոմանք. վայրի էիր։
17 Եթէ ճիւղերից մի քանիսը կտրուեցին, եւ դու, որ մի վայրի ձիթենի էիր, պատուաստուեցիր նրանց վրայ եւ հաղորդակից եղար արմատին եւ ձիթենու պարարտութեանը, մի պարծեցի՛ր այդ ճիւղերի դէմ:
17 Եթէ այն ճիւղերէն մէկ քանիները կոտրտեցան ու դուն որ վայրենի ձիթենի էիր՝ անոնց վրայ պատուաստուեցար ու ձիթենիին արմատին եւ պարարտութեանը հաղորդ եղար,
Եթէ յոստոց անտի ոմանք փշրեցան, եւ դու որ ձիթենիդ վայրենի էիր` պատուաստեցար ի նոսա, եւ բաժանորդ եղեր արմատոյն եւ պարարտութեան ձիթենւոյն:

11:17: Եթէ յոստոց անտի ոմանք փշրեցան, եւ դու որ ձիթենի վայրենի՛ էիր՝ պատուաստեցար ՚ի նոսա, եւ բաժանո՛րդ եղեր արմատոյն, եւ պարարտութեան ձիթենւոյն[3515],
[3515] Բազումք. Որ ձիթենիդ վայրե՛՛. ուր ոմանք. վայրի էիր։
17 Եթէ ճիւղերից մի քանիսը կտրուեցին, եւ դու, որ մի վայրի ձիթենի էիր, պատուաստուեցիր նրանց վրայ եւ հաղորդակից եղար արմատին եւ ձիթենու պարարտութեանը, մի պարծեցի՛ր այդ ճիւղերի դէմ:
17 Եթէ այն ճիւղերէն մէկ քանիները կոտրտեցան ու դուն որ վայրենի ձիթենի էիր՝ անոնց վրայ պատուաստուեցար ու ձիթենիին արմատին եւ պարարտութեանը հաղորդ եղար,
zohrab-1805▾ eastern-1994▾ western am▾
11:1717: Если же некоторые из ветвей отломились, а ты, дикая маслина, привился на место их и стал общником корня и сока маслины,
11:17  εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συγκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου,
11:17. Εἰ (If) δέ (moreover) τινες (ones) τῶν (of-the-ones) κλάδων (of-twigs) ἐξεκλάσθησαν, (they-were-out-broken-unto,"σὺ (thou) δὲ (moreover) ἀγριέλαιος (field-olive-belonged) ὢν (being) ἐνεκεντρίσθης (thou-was-pricked-in-to) ἐν (in) αὐτοῖς (unto-them) καὶ (and) συνκοινωνὸς (en-commoned-together) τῆς (of-the-one) ῥίζης (of-a-root) τῆς (of-the-one) πιότητος (of-a-fatness) τῆς (of-the-one) ἐλαίας (of-an-oliving-unto) ἐγένου , ( thou-had-became ,"
11:17. quod si aliqui ex ramis fracti sunt tu autem cum oleaster esses insertus es in illis et socius radicis et pinguidinis olivae factus esAnd if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:
17. But if some of the branches were broken off, and thou, being a wild olive, wast grafted in among them, and didst become partaker with them of the root of the fatness of the olive tree;
11:17. And if some of the branches are broken, and if you, being a wild olive branch, are grafted on to them, and you become a partaker of the root and of the fatness of the olive tree,
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;
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:

17: Если же некоторые из ветвей отломились, а ты, дикая маслина, привился на место их и стал общником корня и сока маслины,
11:17  εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συγκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου,
11:17. quod si aliqui ex ramis fracti sunt tu autem cum oleaster esses insertus es in illis et socius radicis et pinguidinis olivae factus es
And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:
11:17. And if some of the branches are broken, and if you, being a wild olive branch, are grafted on to them, and you become a partaker of the root and of the fatness of the olive tree,
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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Так как среди христиан из язычников, вероятно, существовала некоторая гордость своим новым положением, какое они заняли в Царстве Христовом, заступив место богоизбранного народа, то Апостол увещевает своих читателей - христиан из язычников припомнить, что они собственно получают спасение, которое давно уже готовилось к открытию в среде иудейского народа, который долго был носителем этой идеи спасения (о прививке деревьев Апостол говорит, по признанию Opигена, несогласно действительными приемами садовнического искусства).
Adam Clarke: Commentary on the Bible - 1831
11:17: And if some of the branches, etc. - If the present nation of the Jews, because of their unbelief, are cut off from the blessings of the Church of God, and the high honor and dignity of being his peculiar people; and thou, being a wild olive - ye Gentiles, being without the knowledge of the true God, and consequently bringing forth no fruits of righteousness, wert grafted in among them - are now inserted in the original stock, having been made partakers of the faith of Abraham, and consequently of his blessings; and enjoy, as the people did who sprang from him, the fatness of the olive tree - the promises made to the patriarchs, and the spiritual privileges of the Jewish Church: -
Albert Barnes: Notes on the Bible - 1834
11:17: If some of the branches - The illustration here is taken from the practice of those who ingraft trees. The useless branches, or those which bear poor fruit, are cut off, and a better kind inserted. "If some of the natural descendants of Abraham, the holy root, are cast off because they are unfruitful, that is, because of unbelief and sin."
And thou - The word "thou" here is used to denote the Gentile, whom Paul was then particularly addressing.
Being a wild olive-tree - From this passage it would seem that the olive-tree was sometimes cultivated, and that cultivation was necessary in order to render it fruitful. The cultivated olive-tree is "of the a moderate height, its trunk knotty, its bark smooth and ash-colored, its wood is solid and yellowish, the leaves are oblong, and almost like those of the willow, of a green color, etc. The wild olive is smaller in all its parts." (Calmet.) The wild olive was unfruitful, or its fruit very imperfect and useless. The ancient writers explain this word by "unfruitful, barren." (Sehleusner.) This was used, therefore, as the emblem of unfruitfulness and barrenness, while the cultivated olive produced much fruit. The meaning here is, that the Gentiles had been like the wild olive, unfruitful in holiness; that they had been uncultivated by the institutions of the true religion, and consequently had grown up in the wildness and sin of nature. The Jews had been like a cultivated olive, long under the training and blessing of God.
Wert grafted in - The process of grafting consists in inserting a scion or a young shoot into another tree. To do this, a useless limb is removed; and the ingrafted limb produces fruit according to its new nature or kind, and not according to the tree in which it is inserted. In this way a tree which bears no fruit, or whose branches are decaying, may be recovered, and become valuable. The figure of the apostle is a very vivid and beautiful one. The ancient root or stock, that of Abraham, etc. was good. The branches - the Jews in the time of the apostle - had become decayed and unfruitful, and broken off. The Gentiles had been grafted into this stock, and had restored the decayed vigor of the ancient people of God; and a fruitless church had become vigorous and flourishing. But the apostle soon proceeds to keep the Gentiles from exaltation on account of this.
Among them - Among the branches, so as to partake with them of the juices of the root.
Partakest of the root - The ingrafted limb would derive nourishment from the root as much as though it were a natural branch of the tree. The Gentiles derived now the benefit of Abraham's faith and holy labors, and of the promises made to him and to his seed.
Fatness of the olive-tree - The word "fatness" here means "fertility, fruitfulness" - the rich juices of the olive producing fruit; see Jdg 9:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: some: Psa 80:11-16; Isa 6:13, Isa 27:11; Jer 11:16; Eze 15:6-8; Mat 8:11, Mat 8:12; Mat 21:43; Joh 15:6
being: Act 2:39; Gal 2:15; Eph 2:11-13, Eph 3:6; Col 2:13
among them: or, for them
and with: Deu 8:8; Jdg 9:8, Jdg 9:9; Psa 52:8; Zac 4:3; Jon 1:16; Rev 11:4
Geneva 1599
11:17 (10) And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in (q) among them, and with them (r) partakest of the root and fatness of the olive tree;
(10) There is no reason why the Gentiles who have obtained mercy, should triumph over the Jews who condemn the grace of God, seeing they are grafted in place of the Jews. But let them rather take heed, that also in them is not found that which is worthily condemned in the Jews. And from this also the general doctrine may be gathered and taken, that we ought to be zealous for God's glory, even in regards to our neighbours: and we should be very far from bragging and glorying because we are preferred before others by a singular grace.
(q) In place of those branches which are broken off.
(r) It is against the common manner of farming, that the barren juice of the young shoot is changed with the juice of the good tree.
John Gill
11:17 And if some of the branches be broken,.... This is to be understood, not of the exclusion of the Jews from their national church; for the persons designed by the "branches", were the principal members of it, as the civil and ecclesiastical rulers, the priests, Scribes, and Pharisees, and the far greater part of the people; and on the other hand, the apostles and followers of Christ were put out of their synagogues, and deemed by them heretics and apostates: nor of the destruction of the Jewish nation, city, and temple; for as yet they existed as a nation, their city of Jerusalem was in being, and their temple standing: but of their being left out of the Gospel church, gathered among them, they not believing in the Messiah, but rejected and crucified him; and though afterwards the Gospel was preached to them, they despise it, contradicted, and blasphemed it; so that it pleased God to take it wholly away from them, when they might be truly said to be, "as branches broken off"; which phrase seems to be borrowed from Jer 11:16; they were withered, lifeless, and hopeless, being cast off by God, and neglected by his ministers, the Gospel being removed from them, and they without the means of grace and salvation: and this was the case of the generality of the people; for though the apostle only says "some", making the best of it in their favour against the Gentiles, and speaking in the softest terms; yet they were only a few, a seed, a remnant, that were taken into the Gospel church, and the rest were blinded, hardened, rejected, and left out for their unbelief:
and thou being a wild olive tree: speaking to the Gentiles, to some, not to all of them; for not a whole tree, but a part of one, what is cut out of it, a scion from it is grafted into another; and so they were a certain number which God took out from among the Gentiles, to be a people for his name and glory, and who before conversion were comparable to a wild olive tree; for though they might have some show of morality, religion, and worship, yet lived in gross ignorance, superstition, idolatry, and profaneness were destitute of a divine revelation, of all spiritual light and knowledge, of true righteousness and the grace of God; were barren and unfruitful in good works, were without hope, God and Christ in the world. This metaphor rather regards their character, case, and manners, than their original; in respect of which they and the Jews were on a level, being by nature equally corrupt, and children of wrath; and yet though a wild olive tree, were
grafted amongst them; meaning either the broken branches, in whose stead they were grafted; the Syriac version favours this sense, reading it "in their place"; as also in Rom 11:19; and so the Ethiopic version: or rather the believing Jews, of whom the first Gospel church and churches consisted; for the Jews first trusted in Christ, received the firstfruits of the Spirit, and were first incorporated into a Gospel church state; and then the Gentiles which believed were received among them. The first coalition of Jews and Gentiles, or the ingrafting of the Gentiles in among the Jews that believed, was at Antioch, when dropping their distinctive names of Jews and Gentiles, they took the common name of Christians, Acts 11:19. So that this is not to be understood of an ingrafting into Christ unless by a visible profession, but of being received into a Gospel church state; which is signified by the "olive tree" in the next clause:
and with them partakest of the root and fatness of the olive tree; the Gospel church is so called for its excellency the olive tree being a choice tree, as they were a chosen generation, a royal priesthood, a holy nation, a peculiar people; for its fruitfulness, bringing forth berries that are wholesome, delightful, and useful, so the saints are filled with the fruits of grace, and good works, which are by Christ to the praise and glory of God; for its beauty when laden with fruit, so a Gospel church is beautiful maintaining the purity of Gospel doctrine, discipline, worship and conversation; "his beauty shall be as the olive tree", Hos 14:6; see Jer 11:16; and for its verdure and durableness, and growing on the mountains, all which may denote the continuance and firmness of the church of Christ. Now the Gentiles being grafted into a Gospel church state with the believing Jews, partook of the same root and fatness as they did, being built upon the same "foundation of the apostles prophets", Eph 2:20; rooted, grounded, and built up in the same church state they enjoyed the same privileges, had the doctrines of Christ and his apostles preached to them, communicated with them in the ordinances of the Gospel, and were satisfied with the goodness and fatness of the house of God; for they became "fellow heirs, and of the same body, and partakers of his promise in Christ by the Gospel", Eph 3:6, the apostle speaks according to the nature of the olive tree, which is unctuous, from whence an oil is taken, which makes the face of man to shine, the fruit of which fattens those that are lean; and hence it loses not its leaves, , "because of its heat and fatness", as Plutarch (x) says.
(x) Sympos. l. 8. qu. 10.
John Wesley
11:17 Thou - O gentile. Being a wild olive tree - Had the graft been nobler than the stock, yet its dependance on it for life and nourishment would leave it no room to boast against it. How much less, when, contrary to what is practised among men, the wild olive tree is engrafted on the good!
Robert Jamieson, A. R. Fausset and David Brown
11:17 And if--rather, "But if"; that is, "If notwithstanding this consecration of Abraham's race to God.
some of the branches--The mass of the unbelieving and rejected Israelites are here called "some," not, as before, to meet Jewish prejudice (see on Rom 3:3, and on "not all" in Rom 10:16), but with the opposite view of checking Gentile pride.
and thou, being a wild olive, wert--"wast"
grafted in among them--Though it is more usual to graft the superior cutting upon the inferior stem, the opposite method, which is intended here, is not without example.
and with them partakest--"wast made partaker," along with the branches left, the believing remnant.
of the root and fatness of the olive tree--the rich grace secured by covenant to the true seed of Abraham.
11:1811:18: մի՛ պարծիր առ ոստովքն. ապա թէ պարծիցիս, ո՛չ եթէ դու զարմատն ՚ի վեր ունիս, այլ արմատն զքեզ[3516]։ [3516] Ոմանք. Ապա եթէ պարծիս, կամ՝ պարծեսցիս, ո՛չ։
18 Իսկ եթէ պարծենաս, իմացի՛ր, որ ոչ թէ դու ես արմատը վեր բռնում. այլ արմատը՝ քեզ:
18 Ճիւղերուն դէմ մի՛ պարծենար. իսկ եթէ պարծենաս, յիշէ թէ դուն արմատը վեր չես բռներ, հապա արմատը՝ քեզ։
մի՛ պարծիր առ ոստովքն. ապա եթէ պարծիցիս, ոչ եթէ դու զարմատն ի վեր ունիս, այլ` արմատն զքեզ:

11:18: մի՛ պարծիր առ ոստովքն. ապա թէ պարծիցիս, ո՛չ եթէ դու զարմատն ՚ի վեր ունիս, այլ արմատն զքեզ[3516]։
[3516] Ոմանք. Ապա եթէ պարծիս, կամ՝ պարծեսցիս, ո՛չ։
18 Իսկ եթէ պարծենաս, իմացի՛ր, որ ոչ թէ դու ես արմատը վեր բռնում. այլ արմատը՝ քեզ:
18 Ճիւղերուն դէմ մի՛ պարծենար. իսկ եթէ պարծենաս, յիշէ թէ դուն արմատը վեր չես բռներ, հապա արմատը՝ քեզ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1818: то не превозносись перед ветвями. Если же превозносишься, [то] [вспомни, что] не ты корень держишь, но корень тебя.
11:18  μὴ κατακαυχῶ τῶν κλάδων· εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ.
11:18. μὴ (lest) κατακαυχῶ ( thou-should-down-boast-unto ) τῶν (of-the-ones) κλάδων: (of-twigs) εἰ (if) δὲ (moreover) κατακαυχᾶσαι , ( thou-down-boast-unto ,"οὐ (not) σὺ (thou) τὴν (to-the-one) ῥίζαν (to-a-root) βαστάζεις (thou-carry-to,"ἀλλὰ (other) ἡ (the-one) ῥίζα (a-root) σέ. (to-THEE)
11:18. noli gloriari adversus ramos quod si gloriaris non tu radicem portas sed radix teBoast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
18. glory not over the branches: but if thou gloriest, it is not thou that bearest the root, but the root thee.
11:18. do not glorify yourself above the branches. For though you glory, you do not support the root, but the root supports you.
11:18. Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee:

18: то не превозносись перед ветвями. Если же превозносишься, [то] [вспомни, что] не ты корень держишь, но корень тебя.
11:18  μὴ κατακαυχῶ τῶν κλάδων· εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ.
11:18. noli gloriari adversus ramos quod si gloriaris non tu radicem portas sed radix te
Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
11:18. do not glorify yourself above the branches. For though you glory, you do not support the root, but the root supports you.
11:18. Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:18: Boast not against the branches - While you are ready to acknowledge that you were included in the covenant made with Abraham, and are now partakers of the same blessings with him, do not exult over, much less insult, the branches, his present descendants, whose place you now fill up, according to the election of grace: for remember, ye are not the root, nor do ye bear the root, but the root bears you. You have not been the means of deriving any blessing on the Jewish people; but through that very people, which you may be tempted to despise, all the blessing and excellencies which you enjoy have been communicated to you.
Albert Barnes: Notes on the Bible - 1834
11:18: Boast not ... - The tendency of people is to triumph over one that is fallen and rejected. The danger of pride and boasting on account of privileges is not less in the church than elsewhere. Paul saw that some of the Gentiles might be in danger of exultation over the fallen Jews, and therefore cautions them against it. The ingrafted shoot, deriving all its vigor and fruitfulness from the stock of another tree, ought not to boast against the branches.
But if thou boast - If thou art so inconsiderate and wicked, so devoid of humility, and lifted up with pride, as to boast, yet know that there is no occasion for it. If there were occasion for boasting, it would rather be in the root or stock which sustains the branches; least of all can it be in those which were grafted in, having been before wholly unfruitful.
Thou bearest not the root - The source of all your blessings is in the ancient stock. It is clear from this, that the apostle regarded the church as one; and that the Christian economy was only a prolongation of the ancient dispensation. The tree, even with a part of the branches removed. and others ingrafted, retains its identity, and is never regarded as a different tree.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: Boast not: Rom 11:20, Rom 3:27; Kg1 20:11; Pro 16:18; Mat 26:33; Luk 18:9-11; Co1 10:12
thou bearest: Rom 4:16; Zac 8:20-23; Joh 10:16; Gal 3:29; Eph 2:19, Eph 2:20
Geneva 1599
11:18 (s) Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
(s) We may rejoice in the Lord, but in such a way that we do not despise the Jews, whom we ought rather to encourage to join in the good battle with us.
John Gill
11:18 Boast not against the branches,.... Those that were broken off: the apostle would not have them vaunt it over them, despise them, and trample upon them; but pity them, and pray for and be abundantly thankful and humbled before God, under a sense of Ida sovereign and distinguishing grace, who had settled them in a Gospel church state, who were before comparable to a wild olive tree; and much less should they glory over the believing Jews, among whom they were, there being no difference between them, for they were all one in Christ Jesus:
but if thou boast; but if such a vain temper of mind should prevail, he suggests they would do well to sit down and consider what little reason they had on their side to glory; and if such glorying and boasting, one against another was lawful, the Jews had the greatest reason for it; for, adds the apostle,
thou bearest not the root, but the root thee. The Jews received no advantages from the Gentiles, but on the contrary the Gentiles from the Jews, to whom were committed the oracles of God, and by whom they were faithfully kept and transmitted to the Gentiles; the Gospel itself came out first from among them; the first preachers of it were Jews, who carried it into the Gentile world, where it was greatly succeeded to the conversion of many, who by this means were brought into a Gospel church state, and so enjoyed all the privileges they did: yea, Christ himself, according to the flesh, came of them, was sent unto them, was the minister of them, lived and died among them, and wrought out the great salvation for his people; hence "salvation" itself is said to be "of the Jews", Jn 4:22, so that the root and foundation of all their enjoyments were from the Jews, and not those of the Jews from them; hence there was no room, nor reason, for boasting against them, and vaunting it over them.
John Wesley
11:18 Boast not against the branches - Do not they do this who despise the Jews? or deny their future conversion?
Robert Jamieson, A. R. Fausset and David Brown
11:18 Boast not against the--rejected
branches. But if thou--"do"
boast--remember that
thou bearest not--"it is not thou that bearest"
the root, but the root thee--"If the branches may not boast over the root that bears them, then may not the Gentile boast over the seed of Abraham; for what is thy standing, O Gentile, in relation to Israel, but that of a branch in relation to the root? From Israel hath come all that thou art and hast in the family of God; for "salvation is of the Jews" (Jn 4:22).
11:1911:19: Իսկ արդ՝ ասիցե՞ս. Ոստքն փշրեցան, զի ես պատուաստեցայ[3517]։ [3517] Ոմանք. Եւ ես պատուաստեցայց։
19 Իսկ արդ, կ’ասես. «Ճիւղերը կոտորուեցին, որ ես պատուաստուեմ»:
19 Ուրեմն պիտի ըսես՝ «Ճիւղերը կոտրեցան որպէս զի ես պատուաստուիմ»։
Իսկ արդ ասիցես. Ոստքն փշրեցան, զի ես պատուաստեցայց:

11:19: Իսկ արդ՝ ասիցե՞ս. Ոստքն փշրեցան, զի ես պատուաստեցայ[3517]։
[3517] Ոմանք. Եւ ես պատուաստեցայց։
19 Իսկ արդ, կ’ասես. «Ճիւղերը կոտորուեցին, որ ես պատուաստուեմ»:
19 Ուրեմն պիտի ըսես՝ «Ճիւղերը կոտրեցան որպէս զի ես պատուաստուիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1919: Скажешь: 'ветви отломились, чтобы мне привиться'.
11:19  ἐρεῖς οὗν, ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐγκεντρισθῶ.
11:19. ἐρεῖς (Thou-shall-utter) οὖν (accordingly,"Ἐξεκλάσθησαν (They-were-out-broken-unto) κλάδοι (twigs) ἵνα (so) ἐγὼ (I) ἐνκεντρισθῶ. (I-might-have-been-pricked-in-to)
11:19. dices ergo fracti sunt rami ut ego inserarThou wilt say then: The branches were broken off that I might be grafted in.
19. Thou wilt say then, Branches were broken off, that I might be grafted in.
11:19. Therefore, you would say: The branches were broken off, so that I might be grafted on.
11:19. Thou wilt say then, The branches were broken off, that I might be graffed in.
Thou wilt say then, The branches were broken off, that I might be graffed in:

19: Скажешь: 'ветви отломились, чтобы мне привиться'.
11:19  ἐρεῖς οὗν, ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐγκεντρισθῶ.
11:19. dices ergo fracti sunt rami ut ego inserar
Thou wilt say then: The branches were broken off that I might be grafted in.
11:19. Therefore, you would say: The branches were broken off, so that I might be grafted on.
11:19. Thou wilt say then, The branches were broken off, that I might be graffed in.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: Бедственная судьба евреев должна научить христиан из язычников быть особенно внимательными к своему положению. Ведь они не так близки к святому корню, как иудеи, и им еще легче отпасть от истинной веры и за это подвергнуться гневу Божию.
Adam Clarke: Commentary on the Bible - 1831
11:19: Thou wilt say then, etc. - You may think that you have reason to exult over them; because it is a fact that God has been displeased with them, and therefore has broken them off; has cast them out of the Church, and taken you into it in their place.
Albert Barnes: Notes on the Bible - 1834
11:19: Thou wilt say then - Thou who art a Gentile.
The branches were broken off ... - The Jews were rejected in order that the gospel might be preached to the Gentiles. This would seem to follow from what the apostle had said in Rom 11:11-12. Perhaps it might be said that there was some ground of exultation from the fact that God had rejected his ancient people for the sake of making a way open to admit the Gentiles to the church. The objection is, that the branches were broken off in order that others might be grafted in. To this Paul replies in the next verse, that this was not the reason why they were rejected, but their unbelief was the cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: that: Rom 11:11, Rom 11:12, Rom 11:17, Rom 11:23, Rom 11:24
John Gill
11:19 Thou wilt say then,.... This is an objection which the apostle foresaw the Gentiles would make against what he had said, and in favour of their boasting;
the branches were broken off, that I might be grafted in. The sense of which is, that the Jews were rejected and left out of the Gospel church, on purpose to make way for the Gentiles, that they might be put in their room; and consequently the Jews must be more vile and unworthy, and the Gentiles more deserving of such favours and privileges, or God would never have taken such a step, to leave out one to make room for the other.
Robert Jamieson, A. R. Fausset and David Brown
11:19 Thou wilt say then--as a plea for boasting.
The branches were broken off, that I might be grafted in.
11:2011:20: Բարւո՛ք է, անհաւատութեամբն փշրեցան, եւ դու հաւատո՛վք հաստատեցար. մի՛ հպարտանար, այլ երկի՛ր[3518]։ [3518] Ոմանք. Փշրեցան նոքա, եւ դու հաւատովք պատուաստեցար. մի՛ հպ՛՛։
20 Շա՛տ բարի: Իրենց անհաւատութեան պատճառով կոտորուեցին, իսկ դու հաւատով հաստատ մնացիր: Մի՛ հպարտացիր, այլ վախեցիր,
20 Աղէ՛կ, անոնք անհաւատութիւնով կոտրեցան ու դուն հաւատքով հաստատուեցար։ Մի՛ հպարտանար, հապա վախցիր.
Բարւոք է, անհաւատութեամբն փշրեցան, եւ դու հաւատովք հաստատեցար. մի՛ հպարտանար, այլ երկիր:

11:20: Բարւո՛ք է, անհաւատութեամբն փշրեցան, եւ դու հաւատո՛վք հաստատեցար. մի՛ հպարտանար, այլ երկի՛ր[3518]։
[3518] Ոմանք. Փշրեցան նոքա, եւ դու հաւատովք պատուաստեցար. մի՛ հպ՛՛։
20 Շա՛տ բարի: Իրենց անհաւատութեան պատճառով կոտորուեցին, իսկ դու հաւատով հաստատ մնացիր: Մի՛ հպարտացիր, այլ վախեցիր,
20 Աղէ՛կ, անոնք անհաւատութիւնով կոտրեցան ու դուն հաւատքով հաստատուեցար։ Մի՛ հպարտանար, հապա վախցիր.
zohrab-1805▾ eastern-1994▾ western am▾
11:2020: Хорошо. Они отломились неверием, а ты держишься верою: не гордись, но бойся.
11:20  καλῶς· τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ·
11:20. καλῶς: (Unto-seemly) τῇ (unto-the-one) ἀπιστίᾳ (unto-an-un-trusting-unto) ἐξεκλάσθησαν, (they-were-out-broken-unto,"σὺ (thou) δὲ (moreover) τῇ (unto-the-one) πίστει (unto-a-trust) ἕστηκας. (thou-had-come-to-stand) μὴ (Lest) ὑψηλὰ ( to-overed-of ) φρόνει, (thou-should-center-unto,"ἀλλὰ (other) φοβοῦ : ( thou-should-fearee-unto )
11:20. bene propter incredulitatem fracti sunt tu autem fide stas noli altum sapere sed timeWell: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
20. Well; by their unbelief they were broken off, and thou standest by thy faith. Be not highminded, but fear:
11:20. Well enough. They were broken off because of unbelief. But you stand on faith. So do not choose to savor what is exalted, but instead be afraid.
11:20. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

20: Хорошо. Они отломились неверием, а ты держишься верою: не гордись, но бойся.
11:20  καλῶς· τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ·
11:20. bene propter incredulitatem fracti sunt tu autem fide stas noli altum sapere sed time
Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
11:20. Well enough. They were broken off because of unbelief. But you stand on faith. So do not choose to savor what is exalted, but instead be afraid.
11:20. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:20: Well; because of unbelief, etc. - This statement is all true; but then, consider, why is it that they were cast out? Was it not because of their unbelief? And you stand by faith: you were made partakers of these blessings by faith; be not high-minded; let this humble, not exalt you in your own estimation; for if the blessings were received by faith, consequently not by works; and if not by works, you have no merit; and what you have received is through the mere mercy of God. They once stood by faith; they gave place to unbelief, and fell: you stand now by faith; but it is as possible for you to be unfaithful as it was for them, and consequently you may fall under the Divine displeasure, as they have done; be not high-minded, but fear; watch over yourselves with godly jealousy.
Albert Barnes: Notes on the Bible - 1834
11:20: Well - True. It is true they were broken off; but in order to show that there was no occasion for boasting, he adds that they were not rejected in order to admit others, but because of their unbelief, and that their fate should have a salutary impression on those who had no occasion for boasting, but who might be rejected for the same cause. This is an instance of remarkable tact and delicacy in an argument, admitting the main force of the remark, but giving it a slight change in accordance with the truth, so as to parry its force, and give it a practical bearing on the very point which he wished to enforce.
Thou standest by faith - The continuance of these mercies to you depends on your fidelity. If you are faithful, they will be preserved; if, like the Jews, you become unbelieving and unfruitful, like them you will be also rejected. This fact should repress boasting, and excite to anxiety and caution.
Be not high-minded - Do not be elated in the conception of your privileges, so as to produce vain self-confidence and boasting.
But fear - This fear stands opposed to the spirit of boasting and self-confidence, against which he was exhorting them. It does not mean terror or horror, but it denotes humility, watchfulness, and solicitude to abide in the faith. Do not be haughty and high-minded against the Jew, who has been cast off, but "demean yourself as a humble believer, and one who has need to be continually on his guard, and to fear lest he may fall through unbelief, and be cast off." (Stuart.) We may here learn,
(1) That there is danger lest those who are raised to eminent privileges should become unduly exalted in their own estimation, and despise others.
(2) the tendency of faith is to promote humility and a sense of our dependence on God.
(3) the system of salvation by faith produces that solicitude, and careful guarding, and watchfulness, which is necessary to preserve us from apostasy and ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: Well: Joh 4:17, Joh 4:18; Jam 2:19
because: Rom 3:3; Act 13:46, Act 13:47, Act 18:6; Heb 3:12, Heb 3:19, Heb 4:6, Heb 4:11
and: Rom 5:1, Rom 5:2; Ch2 20:20; Isa 7:9; Co1 16:13; Co2 1:24; Col 2:7; Pe1 5:9, Pe1 5:12
Be: Rom 11:18, Rom 12:16; Psa 138:6; Pro 28:26; Isa 2:11, Isa 2:17; Hab 2:4; Zep 3:11; Luk 18:14; Co2 10:5; Th2 2:4; Ti2 3:3-5; Jam 4:6; Pe1 5:5, Pe1 5:6; Rev 3:17; Rev 18:7
but: Pro 28:14; Isa 66:2; Co1 10:12; Phi 2:12; Heb 4:1; Pe1 1:17
Geneva 1599
11:20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but (t) fear:
(t) See that you stand in awe of God modestly, and carefully.
John Gill
11:20 Well,.... To this the apostle answers, by approving and granting in, part what was said, that the unbelieving Jews were broken off and rejected, and that the Gentiles that believed in Christ were grafted in among the Jews that professed his name; but then he tacitly denies that it was for their sakes, and their account, they were broken off, but for their own incredulity:
because of unbelief they were broken off; because of their unbelief and contempt of the Messiah, they were rejected of God, and died in their sins; that which excluded their forefathers from the land of Canaan, shut them out of the Gospel church state, and the kingdom of heaven:
and thou standest by faith; which is not of a man's self, but the gift of God; so that it was not by their merits, and better deservings, but by the grace of God that they were in the situation they were; they were blessed with faith in Christ, and having made a profession of it were admitted to Gospel ordinances, and into a Gospel church; and being helped hitherto to hold the profession of their faith in a becoming manner they stood their ground, and continued in their church relation; and therefore ought not to give way to a vain boasting spirit, but to be humble, modest, and dependent; wherefore he gives them this proper pertinent, and wholesome advice,
be not highminded, but fear. The apostle would have them not be elated with their gifts, privileges, and enjoyments, and look over others, or down upon them with contempt and disdain, considering that all they had and enjoyed were owing to the goodness of God, and not to any deserts of theirs; and therefore should fear the Lord and his goodness; for not a fear of hell and damnation, or a distrust of the grace of God, is here meant; but a fear of offending him, and that not from a dread of punishment, but from a sense of his grace and goodness; and also designs humility of soul, in opposition to pride, haughtiness, and elation of mind, a lowly carriage and behaviour to others, and an humble dependence on grace and strength from above, to enable to persevere and hold out to the end; for "let him that thinks he stands take heed lest he fall" into sin, 1Cor 10:12; so as to dishonour God and Christ grieve the Holy Spirit, wound his own conscience, and bring himself under the censure of the church, and to be cut off from the good olive tree, the root and fatness of which he now partakes.
John Wesley
11:20 They were broken off for unbelief, and thou standest by faith - Both conditionally, not absolutely: if absolutely, there might have been room to boast. By faith - The free gift of God, which therefore ought to humble thee.
Robert Jamieson, A. R. Fausset and David Brown
11:20 Well--"Be it so, but remember that"
because of unbelief they were broken off, and thou standest--not as a Gentile, but solely
by faith--But as faith cannot live in those "whose soul is lifted up" (Hab 2:4).
Be not high-minded, but fear-- (Prov 28:14; Phil 2:12):
11:2111:21: Զի եթէ Աստուած ՚ի բուն ոստսն ո՛չ խնայեաց, գուցէ երբէք եւ ՚ի քեզ ո՛չ խնայեսցէ[3519]։ [3519] Ոմանք. Զի թէ Աստուած ՚ի բուն ոստն ո՛չ խն՛՛... ո՛չ խնայիցէ։
21 որովհետեւ, եթէ Աստուած բուն ճիւղերին չխնայեց, գուցէ երբեք քեզ էլ չխնայի:
21 Վասն զի եթէ Աստուած բնական ճիւղերուն չխնայեց, գուցէ քեզի ալ չխնայէ։
Զի եթէ Աստուած ի բուն ոստսն ոչ խնայեաց, գուցէ երբեք եւ ի քեզ ոչ խնայեսցէ:

11:21: Զի եթէ Աստուած ՚ի բուն ոստսն ո՛չ խնայեաց, գուցէ երբէք եւ ՚ի քեզ ո՛չ խնայեսցէ[3519]։
[3519] Ոմանք. Զի թէ Աստուած ՚ի բուն ոստն ո՛չ խն՛՛... ո՛չ խնայիցէ։
21 որովհետեւ, եթէ Աստուած բուն ճիւղերին չխնայեց, գուցէ երբեք քեզ էլ չխնայի:
21 Վասն զի եթէ Աստուած բնական ճիւղերուն չխնայեց, գուցէ քեզի ալ չխնայէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2121: Ибо если Бог не пощадил природных ветвей, то смотри, пощадит ли и тебя.
11:21  εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, [μή πως] οὐδὲ σοῦ φείσεται.
11:21. εἰ (if) γὰρ (therefore) ὁ (the-one) θεὸς (a-Deity) τῶν (of-the-ones) κατὰ (down) φύσιν (to-a-spawning) κλάδων (of-twigs) οὐκ (not) ἐφείσατο , ( it-spared ,"οὐδὲ (not-moreover) σοῦ (of-THEE) φείσεται . ( it-shall-spare )
11:21. si enim Deus naturalibus ramis non pepercit ne forte nec tibi parcatFor if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
21. for if God spared not the natural branches, neither will he spare thee.
11:21. For if God has not spared the natural branches, perhaps also he might not spare you.
11:21. For if God spared not the natural branches, [take heed] lest he also spare not thee.
For if God spared not the natural branches, [take heed] lest he also spare not thee:

21: Ибо если Бог не пощадил природных ветвей, то смотри, пощадит ли и тебя.
11:21  εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, [μή πως] οὐδὲ σοῦ φείσεται.
11:21. si enim Deus naturalibus ramis non pepercit ne forte nec tibi parcat
For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
11:21. For if God has not spared the natural branches, perhaps also he might not spare you.
11:21. For if God spared not the natural branches, [take heed] lest he also spare not thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:21: For if God spared not the natural branches - If He, in his infinite justice and holiness, could not tolerate sin in the people whom he foreknew, whom he had so long loved, cherished, miraculously preserved and blessed; take heed lest he also spare not thee. Be convinced that the same righteous principle in him will cause him to act towards you as he has acted towards them, if you sin after the similitude of their transgression; and to this, self-sufficiency and self-confidence will soon lead you. Remember, therefore, the rock whence you were hewn, and the hole of the pit whence ye were digged. Depend incessantly on God's free grace, that ye may abide in his favor.
Albert Barnes: Notes on the Bible - 1834
11:21: For if God ... - If God did not refrain from rejecting the Jews who became unbelievers, assuredly he will not refrain from rejecting you in the same circumstances. It may be supposed that he will be quite as ready to reject the ingrafted branches, as to cast off those which belonged to the parent stock. The situation of the Gentiles is not such as to give them any security over the condition of the rejected Jew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: if God: Rom 11:17, Rom 11:19, Rom 8:32; Jer 25:29, Jer 49:12; Co1 10:1-12; Pe2 2:4-9; Jde 1:5
Geneva 1599
11:21 For if God spared not the (u) natural branches, [take heed] lest he also spare not thee.
(u) He calls them natural, not because they had any holiness by nature, but because they were born of those whom the Lord set apart for himself from other nations, by his league and covenant which he freely made with them.
John Gill
11:21 For if God spared not the natural branches,.... That is, executed his righteous judgments, inflicted due punishment upon the Jews, unchurched them, and stripped them of those privileges they enjoyed in a church state; who were the natural descendants of Abraham; were naturally, and as born into the world, in a national church state and in that national covenant God made with that people; to whom belonged a national adoption, in which sense they were the sons of God, his firstborn; they were chosen by him as a special and peculiar people, to very great favours and privileges; they were Christ's own, he came of them according to the flesh, and was particularly sent unto them, and ministered among them; wherefore, if, at last, God did not spare this people, though he had for a long time done it, but stirred up all his wrath against them, they disbelieving his Son, rejecting and despising the Messiah, and salvation by him, this should awaken the fear, care, and caution of the Gentiles in a church state, lest if they behave not well, he should deal in like manner with them:
take heed lest he also spare not thee; for whatever was done to the Jews in former or latter times, are written for the instruction and admonition of Gentiles; and the use they are to make thereof is, to be careful and cautious, lest by imbibing principles derogatory from the grace of God and glory of Christ, or by an unbecoming walk and conversation they provoke the Lord to unchurch them as he has done the Jews before them; and which they may the rather fear, since the Jews were the natural branches, and they formerly strangers and aliens.
John Wesley
11:21 Be not highminded, but fear - We may observe, this fear is not opposed to trust, but to pride and security.
Robert Jamieson, A. R. Fausset and David Brown
11:21 For if God spared not the natural branches--sprung from the parent stem.
take heed lest he also spare not thee--a mere wild graft. The former might, beforehand, have been thought very improbable; but, after that, no one can wonder at the latter.
11:2211:22: Արդ՝ տե՛ս զքաղցրութիւն՝ եւ զսաստկութիւնն Աստուծոյ. ՚ի վերայ կործանելոցն սաստկութիւն, եւ ՚ի վերայ քո քաղցրութիւն Աստուծոյ, եթէ կայցես ՚ի նմին քաղցրութեան. ապա թէ ոչ՝ եւ դո՛ւ կոճոպեսցիս[3520]։ [3520] Ոմանք. Քաղցրութիւնն Աստուծոյ. եթէ կացցես ՚ի նմին... ապա եթէ ոչ՝ եւ դու կոճոպիցիս։
22 Արդ, տե՛ս Աստծու բարութիւնը եւ խստութիւնը. խստութիւն՝ կործանուածների հանդէպ եւ Աստծու բարութիւն՝ քո հանդէպ, եթէ մնաս նոյն բարութեան մէջ. ապա թէ ոչ դու էլ կը կտրուես, կը նետուես:
22 Ուստի տե՛ս Աստուծոյ քաղցրութիւնն ու խստութիւնը։ Կործանուածներուն վրայ՝ խստութիւնը եւ քու վրադ՝ քաղցրութիւնը, եթէ այն քաղցրութեան մէջ կենաս, ապա թէ ոչ դուն ալ պիտի կորսուիս։
Արդ տես զքաղցրութիւն եւ զսաստկութիւնն Աստուծոյ. ի վերայ կործանելոցն` սաստկութիւն, եւ ի վերայ քո` քաղցրութիւն [30]Աստուծոյ, եթէ կայցես ի նմին քաղցրութեան. ապա թէ ոչ` եւ դու կոճոպեսցիս:

11:22: Արդ՝ տե՛ս զքաղցրութիւն՝ եւ զսաստկութիւնն Աստուծոյ. ՚ի վերայ կործանելոցն սաստկութիւն, եւ ՚ի վերայ քո քաղցրութիւն Աստուծոյ, եթէ կայցես ՚ի նմին քաղցրութեան. ապա թէ ոչ՝ եւ դո՛ւ կոճոպեսցիս[3520]։
[3520] Ոմանք. Քաղցրութիւնն Աստուծոյ. եթէ կացցես ՚ի նմին... ապա եթէ ոչ՝ եւ դու կոճոպիցիս։
22 Արդ, տե՛ս Աստծու բարութիւնը եւ խստութիւնը. խստութիւն՝ կործանուածների հանդէպ եւ Աստծու բարութիւն՝ քո հանդէպ, եթէ մնաս նոյն բարութեան մէջ. ապա թէ ոչ դու էլ կը կտրուես, կը նետուես:
22 Ուստի տե՛ս Աստուծոյ քաղցրութիւնն ու խստութիւնը։ Կործանուածներուն վրայ՝ խստութիւնը եւ քու վրադ՝ քաղցրութիւնը, եթէ այն քաղցրութեան մէջ կենաս, ապա թէ ոչ դուն ալ պիտի կորսուիս։
zohrab-1805▾ eastern-1994▾ western am▾
11:2222: Итак видишь благость и строгость Божию: строгость к отпадшим, а благость к тебе, если пребудешь в благости [Божией]; иначе и ты будешь отсечен.
11:22  ἴδε οὗν χρηστότητα καὶ ἀποτομίαν θεοῦ· ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ.
11:22. ἴδε (Thou-should-have-had-seen) οὖν (accordingly) χρηστότητα (to-an-affordedness) καὶ (and) ἀποτομίαν (to-a-cutting-off-unto) θεοῦ: (of-a-Deity) ἐπὶ (upon) μὲν (indeed) τοὺς (to-the-ones) πεσόντας ( to-having-had-fallen ) ἀποτομία, (a-cutting-off-unto,"ἐπὶ (upon) δὲ (moreover) σὲ (to-THEE) χρηστότης (an-affordedness) θεοῦ, (of-a-Deity) ἐὰν (if-ever) ἐπιμένῃς (thou-might-stay-upon) τῇ (unto-the-one) χρηστότητι, (unto-an-affordedness,"ἐπεὶ (upon-if) καὶ (and) σὺ (thou) ἐκκοπήσῃ. (thou-shall-have-been-felled-out)
11:22. vide ergo bonitatem et severitatem Dei in eos quidem qui ceciderunt severitatem in te autem bonitatem Dei si permanseris in bonitate alioquin et tu exciderisSee then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
22. Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God’s goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
11:22. So then, notice the goodness and the severity of God. Certainly, toward those who have fallen, there is severity; but toward you, there is the goodness of God, if you remain in goodness. Otherwise, you also will be cut off.
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.
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:

22: Итак видишь благость и строгость Божию: строгость к отпадшим, а благость к тебе, если пребудешь в благости [Божией]; иначе и ты будешь отсечен.
11:22  ἴδε οὗν χρηστότητα καὶ ἀποτομίαν θεοῦ· ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ.
11:22. vide ergo bonitatem et severitatem Dei in eos quidem qui ceciderunt severitatem in te autem bonitatem Dei si permanseris in bonitate alioquin et tu excideris
See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
11:22. So then, notice the goodness and the severity of God. Certainly, toward those who have fallen, there is severity; but toward you, there is the goodness of God, if you remain in goodness. Otherwise, you also will be cut off.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-24: Апостол повторяет в заключение своей речи об отношении христиан из язычников к иудейскому народу, что Бог, с одной стороны, благ, а с другой - строг к грешникам. Пусть читатели послания постараются закрепить за собою добрым своим поведением благость Божию. С другой стороны, Апостол обещает иудеям, что Бог в отношении к ним преложит гнев Свой на милость, как скоро они поборят свое неверие по отношению ко Христу. Это изменение в положении народа еврейского тем вероятнее, что между этим народом и Царством Божиим (маслиной) существует внутреннее сродство.
Adam Clarke: Commentary on the Bible - 1831
11:22: Behold therefore the goodness - The exclamation, Behold the goodness of God! is frequent among the Jewish writers, when they wish to call the attention of men to particular displays of God's mercy, especially towards those who are singularly unworthy. See several instances in Schoettgen.
And severity of God - As χρηστοτης, goodness, signifies the essential quality of the Divine nature, the fountain of all good to men and angels, so αποτομια, severity, as it is here translated, signifies that particular exercise of his goodness and holiness which leads him to sever from his mystical body whatsoever would injure, corrupt, or destroy it. The apostle in these verses uses a metaphor taken from engrafting, εγκεντρισις, from the verb εγκεντριζω, from εν, in, and κεντριζω, to puncture, because engrafting was frequently done by making a puncture in the bark of a tree, and then inserting a bud taken from another. This was the practice in the Roman agriculture, as we learn from Virgil, Georg. ii, ver. 73: -
Nam qua se medio trudunt de cortice gemmae,
Et tenues rumpunt tunicas, angustus in ipso
Fit nodo sinus: huc aliena ex arbore germen
Includunt, udoque docent inolescere libro.
For where the tender rinds of trees disclose
Their shooting gems, a swelling knot there grows;
Just in that space a narrow slit we make,
Then other buds from bearing trees we take;
Inserted thus, the wounded rind we close,
In whose moist womb the admitted infant grows.
Dryden.
In all countries the principle is the same, though the mode is various.
The apostle, having adopted this metaphor as the best he could find to express that act of God's justice and mercy by which the Jews were rejected, and the Gentiles elected in their stead, and, in order to show that though the Jewish tree was cut down, or its branches lopped off, yet it was not rooted up, he informs the Gentile believers that, as it is customary to insert a good scion in a bad or useless stock, they who were bad, contrary to the custom in such cases, were grafted in a good stock, and their growth and fruitfulness proclaimed the excellence and vegetative life of the stock in which they were inserted. This was the goodness of the heavenly gardener to them; but it was severity, αποτομια, an act of excision to the Jews.
The reader will observe that this term belongs to engrafting: often, in this operation, a part of a branch is cut off; in that part which remains in connection with the tree a little slit is made, and then a small twig or branch taken from another tree is, at its lower end, shaved thin, wedge-like, and then inserted in the cleft, after which the whole is tied together, clayed round, etc., and the bark unites to bark; and the stock and the scion become thus one tree, the juices of the whole stock circulating through the tubes of the newly-inserted twig; and thus both live, though the branch inserted bears a very different fruit from that which the parent stock bore. I have often performed this operation, and in this very way, with success: and I cannot conceive that the apostle could have chosen a more apt or more elegant metaphor. The Jewish tree does not bring forth proper fruit; but it will answer well to ingraft a proper fruit-bearing tree on. The Gentiles are a wild olive, which is a tree that bears no fruit; but it may be made to bear if grafted on the Jewish stock. Some of the branches were cut off, that the branches of this wild olive might be inserted: the act by which this insertion is made is termed αποτομια, goodness, benignity: the act by which the branches of the original stock are broken off is termed αποτομια, excision; from απο, from, and τεμνω, I cut, still keeping the metaphor taken from engrafting in view. Now, let the apostle's mode of reasoning be observed: the tree is cut down, or its branches lopped off; but the tree is not rooted up. The Jews have stumbled, but not so as to fall irrecoverably; for if they abide not still in unbelief, they shall be grafted in, Rom 11:23. The Gentiles which are grafted in on these cut-off branches, like the scion inserted into another stock, partake of the root, which absorbs from the earth the nutritious juices, and the fatness of the Jewish tree, the blessings and privileges which that people have long enjoyed, in consequence of the Abrahamic covenant, Rom 11:17; the root, the Jewish covenant, bears them: not they the root, Rom 11:18. As, therefore, the continuance of the Gentiles as the Church and people of God depends upon their interest in the Abrahamic covenant, the blessings of which they derive through the medium of the Jews, they should be grateful to God, and tolerant to those through whom they have received such blessings. And as, in the case of grafting, the prosperity of the engrafted scion depends on the existence of the parent stock, so the continuance of the Gentiles in this state of favor, (following the metaphor), in a certain way depends on the continuance of the Jewish people: and they are preserved, as so many scions which are in process of time to be engrafted on the Gentiles; and thus the Gentiles shall become the means of salvation to the Jews, as the Jews have been the means of salvation to the Gentiles. Following, therefore, the metaphor a little farther, which seems to have been so well chosen in all its parts, the continued existence of the Jews as a distinct people, together with the acknowledgment of the Gentiles, that they have derived their salvation and state of blessedness through them - of which Jesus Christ, born of the stock of David, is the author; and the Jewish Scriptures, which the Gentiles receive as inspired by God, are the evidence - then, the restoration of the Jews to the favor of God is a necessary consequence, and indeed seems to be the principal end in reference to which the apostle reasons. The Gentiles, however, are to take care that the restoration of the Jews be not at their expense; as their calling and election were at the expense of the Jews: the latter being cut off, that the former might be grafted in, Rom 11:19. Of this there is no kind of necessity, for the original stock, the Abrahamic covenant, is sufficient to receive them all; and so Jews and Gentiles become one eternal flock, under one Bishop and Shepherd of all their souls.
Albert Barnes: Notes on the Bible - 1834
11:22: Behold, therefore ... - Regard, or contemplate, for purposes of your own improvement and benefit, the dealings of God. We should look on all his dispensations of judgment or of mercy, and derive lessons from all to promote our own steadfast adherence to the faith of the gospel.
The goodness - The benevolence or mercy of God toward you in admitting you to his favor. This calls for gratitude, love, confidence. It demands expressions of thanksgiving. It should be highly prized, in order that it may excite to diligence to secure its continuance.
The severity of God - That is, toward the Jews. The word "severity" now suggests sometimes the idea of harshness, or even of cruelty. (Webster.) But nothing of this kind is conveyed in the original word here. It properly denotes "cutting off," ἀποτομίαν apotomian from ἀποτέμνω apotemnō, to cut off; and is commonly applied to the act of the gardener or vine-dresser in trimming trees or vines, and cutting off the decayed or useless branches. Here it refers to the act of God in cutting off or rejecting the Jews as useless branches; and conveys no idea of injustice, cruelty, or harshness. It was a just act, and consistent with all the perfections of God. It indicated a purpose to do what was right, though the inflictions might seem to be severe, and though they must involve them in many heavy calamities.
On them which fell, severity - On the Jews, who had been rejected because of their unbelief.
But towards thee, goodness - Toward the Gentile world, benevolence. The word "goodness" properly denotes benignity or benevolence. Here it signifies the kindness of God in bestowing these favors on the Gentiles.
If thou continue in his goodness - The word "his" is not in the original. And the word "goodness" may denote integrity, probity, uprightness, as well as favor; Rom 3:12, "There is none that doeth good." The Septuagint often thus uses the word; Psa 13:1, Psa 13:3, etc. This is probably the meaning here; though it may mean "if thou dost continue in a state of favor;" that is, if your faith and good conduct shall be such as to make it proper for God to continue his kindness toward you. Christians do not merit the favor of God by their faith and good works; but their obedience is an indispensable condition on which that favor is to be continued. It is thus that the grace of God is magnified, at the same time that the highest good is done to man himself.
Otherwise thou also shalt be cut off - Compare Joh 15:2. The word "thou" refers here to the Gentile churches. In relation to them the favor of God was dependent on their fidelity. If they became disobedient and unbelieving, then the same principle which led him to withdraw his mercy from the Jewish people would lead also to their rejection and exclusion. And on this principle, God has acted in numberless cases. Thus, his favor was withdrawn from the seven churches of Asia Rev_. 1-3, from Corinth, from Antioch, from Philippi, and even from Rome itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: therefore: Rom 2:4, Rom 2:5, Rom 9:22, Rom 9:23; Num 14:18-22; Deu 32:39-43; Jos 23:15, Jos 23:16; Psa 58:10, Psa 58:11; Psa 78:49-52, Psa 136:15-22; Isa 66:14
severity: The term severity αποτομια [Strong's G663], from απο [Strong's G575], from, and τεμνω, to cut off, properly denotes excision, cutting off, as the gardener cuts off, with a pruning knife, dead boughs, or luxuriant stems.
if thou: Rom 2:7; Luk 8:15; Joh 8:31, Joh 15:4-10; Act 11:23, Act 14:22; Co1 15:2; Gal 6:9; Th1 3:5, Th1 3:8; Heb 3:6, Heb 3:14, Heb 10:23, Heb 10:35-39; Jo1 2:19; Jde 1:20, Jde 1:21
otherwise: Eze 3:20, Eze 18:24, Eze 33:17-19; Mat 3:9, Mat 3:10; Joh 15:2; Rev 2:5
Geneva 1599
11:22 (11) Behold therefore the (x) goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in [his] (y) goodness: otherwise thou also shalt be cut off.
(11) Seeing that the matter itself declares that election comes not by inheritance (although the fault is in men, and not in God, why the blessing of God is not perpetual) we must take good heed that those things are not found in ourselves, which we think blameworthy in others, for the election is sure, but those that are truly elect and ingrafted, are not proud in themselves with contempt of others, but with due reverence to God, and love towards their neighbour, run to the mark which is set before them.
(x) The tender and loving heart.
(y) In that state which God's bountifulness has advanced you to: and we must mark here that he is not speaking of the election of every individual man, which remains steadfast forever, but of the election of the whole nation.
John Gill
11:22 Behold therefore the goodness, and severity of God,.... The consideration of both the grace and kindness of God to some, and his severity or strict justice towards others, is recommended by the apostle as very proper to abate pride, vain glory, and haughtiness of spirit; and to engage to humility, fear, care, and caution;
on them which fell, severity: the Jews who stumbled at Christ and his Gospel, and fell by unbelief, God in strict justice and righteous judgment not only destroyed, as afterwards their nation, city, and temple, and scattered them abroad in the world to be a reproach, a proverb, a taunt, and a curse in all places; but cast them off as his people, broke his covenant with them, took away his Gospel from them, left them out of a Gospel church state, except a few, and gave up the generality of them to blindness and hardness of heart; so that wrath is come upon them to the uttermost, both with respect to things civil and religious, and they continue as living standing monuments of God's severity and justice, to be beheld by us Gentiles with pity and concern, and to excite in us the fear of God, and caution as to our conduct and behaviour in the world, and in the church:
but towards thee, goodness; the Gentiles, who not only share in the goodness and grace of God, displayed in the election of many of them to eternal life, in their redemption by Christ, and the effectual calling of them by the grace of God; but in their church state, they being made fellow citizens with the saints, fellow heirs, and of the same body, and having a place and a name in God's house, better than that of sons and daughters; and therefore under great obligation to fear the Lord, and his goodness, and to walk worthy of the calling wherein they are called, in all humility and lowliness of mind:
if thou continue in his goodness; meaning not the love, grace, and free favour of God, or the grace of the Spirit, a continuance in which no "if" is to be put upon; for such who are interested in the love of God always continue in it, and nothing can separate them from it; and such as have the graces of the Spirit implanted in them, as faith, hope, and love, can never lose them; these always remain in them, and they in the possession of them, though not always in the exercise of them; but the goodness of God in a church state is here meant, as the means of grace and comfort, the ministration of the word and ordinances; and the sense is, if thou dost not despise the riches of divine goodness in a church relation, if thou dost not abuse it, or walk unworthy of it, if thou abidest by it, and retainest a value for it, thou wilt still share the advantages of it:
otherwise thou also shall be cut off; from the good olive tree, the Gospel church state, into which the Gentiles were taken; and which, with respect to particular persons, may intend the act of excommunication by the church, expressed in Scripture by purging the old leaven, putting away the wicked person, withdrawing from such that are disorderly, and rejecting heretics, that is, from the communion of the church; and with respect to whole bodies and societies, an entire unchurching of them by removing the Gospel, and the ordinances of it; which threatening has been awfully fulfilled in many Gentile churches, in Asia, Africa, and Europe; and therefore may serve to awaken our fear, care, and caution, lest we should be treated in like manner.
John Wesley
11:22 Else shalt thou - Also, who now "standest by faith," be both totally and finally cut off.
Robert Jamieson, A. R. Fausset and David Brown
11:22 Behold therefore the goodness and severity of God: on them that fell, severity--in rejecting the chosen seed.
but toward thee, goodness--"God's goodness" is the true reading, that is, His sovereign goodness in admitting thee to a covenant standing who before wert a "stranger to the covenants of promise" (Eph 2:12-20).
if thou continue in his goodness--in believing dependence on that pure goodness which made thee what thou art.
11:2311:23: Եւ նոքա եթէ ո՛չ ՚ի նմին անհաւատութեանն կայցեն, պատուաստեսցին. զի կարօ՛ղ է Աստուած միւսանգամ պատուաստել զնոսա[3521]։ [3521] Ոմանք. Թէ ոչ ՚ի նմին անհաւանութեան կացցեն, պատ՛՛։
23 Իսկ նրանք, որ նոյն անհաւատութեան մէջ չեն մնայ, կը պատուաստուեն. որովհետեւ Աստուած կարո՛ղ է վերստին պատուաստել նրանց.
23 Իսկ անոնք եթէ իրենց անհաւատութեանը մէջ չկենան, պիտի պատուաստուին, վասն զի Աստուած կարող է զանոնք նորէն պատուաստել։
Եւ նոքա եթէ ոչ ի նմին անհաւատութեանն կայցեն, պատուաստեսցին. զի կարող է Աստուած միւսանգամ պատուաստել զնոսա:

11:23: Եւ նոքա եթէ ո՛չ ՚ի նմին անհաւատութեանն կայցեն, պատուաստեսցին. զի կարօ՛ղ է Աստուած միւսանգամ պատուաստել զնոսա[3521]։
[3521] Ոմանք. Թէ ոչ ՚ի նմին անհաւանութեան կացցեն, պատ՛՛։
23 Իսկ նրանք, որ նոյն անհաւատութեան մէջ չեն մնայ, կը պատուաստուեն. որովհետեւ Աստուած կարո՛ղ է վերստին պատուաստել նրանց.
23 Իսկ անոնք եթէ իրենց անհաւատութեանը մէջ չկենան, պիտի պատուաստուին, վասն զի Աստուած կարող է զանոնք նորէն պատուաստել։
zohrab-1805▾ eastern-1994▾ western am▾
11:2323: Но и те, если не пребудут в неверии, привьются, потому что Бог силен опять привить их.
11:23  κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσιν τῇ ἀπιστίᾳ, ἐγκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐγκεντρίσαι αὐτούς.
11:23. κἀκεῖνοι (And-the-ones-thither) δέ, (moreover,"ἐὰν (if-ever) μὴ (lest) ἐπιμένωσι (they-might-stay-upon) τῇ (unto-the-one) ἀπιστίᾳ, (unto-an-un-trusting-unto) ἐνκεντρισθήσονται: (they-shall-be-pricked-in-to) δυνατὸς (able) γάρ (therefore) ἐστιν (it-be) ὁ (the-one) θεὸς (a-Deity) πάλιν (unto-furthered) ἐνκεντρίσαι (to-have-pricked-in-to) αὐτούς. (to-them)
11:23. sed et illi si non permanserint in incredulitate inserentur potens est enim Deus iterum inserere illosAnd they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
23. And they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again.
11:23. Moreover, if they do not remain in unbelief, they will be grafted on. For God is able to graft them on again.
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.
And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again:

23: Но и те, если не пребудут в неверии, привьются, потому что Бог силен опять привить их.
11:23  κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσιν τῇ ἀπιστίᾳ, ἐγκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐγκεντρίσαι αὐτούς.
11:23. sed et illi si non permanserint in incredulitate inserentur potens est enim Deus iterum inserere illos
And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
11:23. Moreover, if they do not remain in unbelief, they will be grafted on. For God is able to graft them on again.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:23: If they abide not in unbelief - So, we find that their rejection took place in consequence of their wilful obstinacy: and, that they may return into the fold, the door of which still stands open.
For God is able to graft them in again - Fallen as they are and degraded, God can, in the course of his providence and mercy, restore them to all their forfeited privileges; and this will take place if they abide not in unbelief: which intimates that God has furnished them with all the power and means necessary for faith, and that they may believe on the Lord Jesus whenever they will. The veil now continues on their heart; but it is not a veil which God has spread there, but a veil occasioned by their own voluntary and obstinate unbelief: and, when they shall turn to the Lord, (Jesus), the veil shall be taken away. See what the apostle has said, Co2 3:6-18.
Albert Barnes: Notes on the Bible - 1834
11:23: And they also - The Jews.
If they bide not ... - If they do not continue in willful obstinacy and rejection of the Messiah. As their unbelief was the sole cause of their rejection, so if that be removed, they may be again restored to the divine favor.
For God is able ... - He has,
(1) Power to restore them, to bring them back and replace them in his favor.
(2) he has not bound himself utterly to reject them, and foRev_er to exclude them.
In this way the apostle reaches his purpose, which was to show them that God had not cast away his people or finally rejected the Jewish nation; Rom 11:1-2. That God has this power, the apostle proceeds to show in the next verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: Zac 12:10; Mat 23:39; Co2 3:16
Geneva 1599
11:23 (12) And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.
(12) Many are now for a season cut off, that is, are without the root, who in their time will be grafted in: and again there are a great number who after a certain manner, and with regard to the outward show seem to be ingrafted, who nonetheless through their own fault afterwards are cut off, and completely cast away: which thing is especially to be considered in nations and peoples, as in the Gentiles and Jews.
John Gill
11:23 And they also, if they abide not still in unbelief,.... The apostle suggests that the Jews also might be recovered and brought into a Gospel church state, provided they did not continue in infidelity; but inasmuch as they seem to lie under invincible ignorance, obstinacy, and unbelief, and were such bitter enemies to the Gospel, and abhorrers of Gospel ordinances, and a Gospel church state; yea, that they must and will abide in unbelief, unless the Spirit of God convinces them of it, and it is given to them to believe in Christ, and they are powerfully drawn by the Father to come to the Son, there is no possibility or likelihood that they
shall be grafted in, or taken into a Gospel church state; to which the apostle answers, and argues for their ingrafting, and the possibility of it from the power of God:
for God is able to graft them in again; as many of them were in the times of the apostles, and some since, for nothing is impossible with God; he can remove their unbelief, knock off the shackles and fetters in which they are held, and bring, them out of the prison of infidelity, in which they are shut up; he is able to take away the blindness of their minds, and the hardness of their hearts, the veil that is over them, and turn them to the Lord; he can by his mighty power work faith in them, and cause them to look on him whom they have pierced, and mourn in an evangelical manner; he can bring them to Christ, and into his churches, and among his people, and fold them with the rest of his sheep; so that there one fold of Jew and Gentile, under one shepherd, Jesus Christ.
Robert Jamieson, A. R. Fausset and David Brown
11:23 And they also--"Yea, and they"
if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again--This appeal to the power of God to effect the recovery of His ancient people implies the vast difficulty of it--which all who have ever labored for the conversion of the Jews are made depressingly to feel. That intelligent expositors should think that this was meant of individual Jews, reintroduced from time to time into the family of God on their believing on the Lord Jesus, is surprising; and yet those who deny the national recovery of Israel must and do so interpret the apostle. But this is to confound the two things which the apostle carefully distinguishes. Individual Jews have been at all times admissible, and have been admitted, to the Church through the gate of faith in the Lord Jesus. This is the "remnant, even at this present time, according to the election of grace," of which the apostle, in the first part of the chapter, had cited himself as one. But here he manifestly speaks of something not then existing, but to be looked forward to as a great future event in the economy of God, the reingrafting of the nation as such, when they "abide not in unbelief." And though this is here spoken of merely as a supposition (if their unbelief shall cease)--in order to set it over against the other supposition, of what will happen to the Gentiles if they shall not abide in the faith--the supposition is turned into an explicit prediction in the verses following.
11:2411:24: Զի եթէ դու՝ ՚ի բուն վայրենի՛ ձիթենւոյ անտի հատար, եւ յանբո՛ւն քո ՚ի բարի՛ ձիթենւոջն պատուաստեցար, ո՛րչափ եւս առաւել նոքա՛ որ բունքն իսկ են՝ պատուաստեսցին յիւրեա՛նց ձիթենւոջն[3522]։ էբ [3522] Ոմանք. ՚Ի բուն վայրի ձիթենւոջ անտի... որ բունքն իցեն՝ պատուաստես՛՛։ Ոսկան. Եւ յանբուն ՚ի բարւոջ ձիթենւոջն։
24 քանի որ, եթէ դու ի բնէ վայրի ձիթենուց կտրուեցիր եւ, քո բնութեանը հակառակ, բարի ձիթենու վրայ պատուաստուեցիր, որչա՜փ եւս առաւել նրանք, որ բուն իսկ ճիւղերն են, կը պատուաստուեն իրենց ձիթենու վրայ:
24 Քանզի եթէ դուն քեզի բնական եղող վայրենի ձիթենիէն կտրուեցար ու այն բարի ձիթենիին վրայ, որ քեզի բնական չէր, պատուաստուեցար, ալ որչա՜փ աւելի անոնք որ բնական ճիւղեր են, պիտի պատուաստուին իրենց ձիթենիին վրայ։
Զի եթէ դու ի բուն ի վայրենի ձիթենւոյ անտի հատար, եւ յանբուն քո ի բարի ձիթենւոջն պատուաստեցար, ո՜րչափ եւս առաւել նոքա որ բունքն իսկ են` պատուաստեսցին յիւրեանց ձիթենւոջն:

11:24: Զի եթէ դու՝ ՚ի բուն վայրենի՛ ձիթենւոյ անտի հատար, եւ յանբո՛ւն քո ՚ի բարի՛ ձիթենւոջն պատուաստեցար, ո՛րչափ եւս առաւել նոքա՛ որ բունքն իսկ են՝ պատուաստեսցին յիւրեա՛նց ձիթենւոջն[3522]։ էբ
[3522] Ոմանք. ՚Ի բուն վայրի ձիթենւոջ անտի... որ բունքն իցեն՝ պատուաստես՛՛։ Ոսկան. Եւ յանբուն ՚ի բարւոջ ձիթենւոջն։
24 քանի որ, եթէ դու ի բնէ վայրի ձիթենուց կտրուեցիր եւ, քո բնութեանը հակառակ, բարի ձիթենու վրայ պատուաստուեցիր, որչա՜փ եւս առաւել նրանք, որ բուն իսկ ճիւղերն են, կը պատուաստուեն իրենց ձիթենու վրայ:
24 Քանզի եթէ դուն քեզի բնական եղող վայրենի ձիթենիէն կտրուեցար ու այն բարի ձիթենիին վրայ, որ քեզի բնական չէր, պատուաստուեցար, ալ որչա՜փ աւելի անոնք որ բնական ճիւղեր են, պիտի պատուաստուին իրենց ձիթենիին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2424: Ибо если ты отсечен от дикой по природе маслины и не по природе привился к хорошей маслине, то тем более сии природные привьются к своей маслине.
11:24  εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὖτοι οἱ κατὰ φύσιν ἐγκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ.
11:24. εἰ (If) γὰρ (therefore) σὺ (thou) ἐκ (out) τῆς (of-the-one) κατὰ (down) φύσιν (to-a-spawning) ἐξεκόπης (thou-had-been-felled-out) ἀγριελαίου (of-field-olive-belonged) καὶ (and) παρὰ (beside) φύσιν (to-a-spawning) ἐνεκεντρίσθης (thou-was-pricked-in-to) εἰς (into) καλλιέλαιον, (to-seemly-olive-belonged,"πόσῳ (unto-whither-which) μᾶλλον (more-such) οὗτοι (the-ones-these) οἱ (the-ones) κατὰ (down) φύσιν (to-a-spawning) ἐνκεντρισθήσονται (they-shall-be-pricked-in-to) τῇ (unto-the-one) ἰδίᾳ (unto-private-belonged) ἐλαίᾳ. (unto-an-oliving-unto)
11:24. nam si tu ex naturali excisus es oleastro et contra naturam insertus es in bonam olivam quanto magis hii secundum naturam inserentur suae olivaeFor if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
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 , be grafted into their own olive tree?
11:24. So if you have been cut off from the wild olive tree, which is natural to you, and, contrary to nature, you are grafted on to the good olive tree, how much more shall those who are the natural branches be grafted on to their own olive tree?
11:24. For if thou wert cut out of the olive tree which is wild by nature, and wert 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?
For if thou wert cut out of the olive tree which is wild by nature, and wert 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:

24: Ибо если ты отсечен от дикой по природе маслины и не по природе привился к хорошей маслине, то тем более сии природные привьются к своей маслине.
11:24  εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὖτοι οἱ κατὰ φύσιν ἐγκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ.
11:24. nam si tu ex naturali excisus es oleastro et contra naturam insertus es in bonam olivam quanto magis hii secundum naturam inserentur suae olivae
For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
11:24. So if you have been cut off from the wild olive tree, which is natural to you, and, contrary to nature, you are grafted on to the good olive tree, how much more shall those who are the natural branches be grafted on to their own olive tree?
11:24. For if thou wert cut out of the olive tree which is wild by nature, and wert 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?
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Adam Clarke: Commentary on the Bible - 1831
11:24: The olive tree, which is wild by nature - Which is κατα φυσιν, naturally, wild and barren; for that the wild olive bore no fruit is sufficiently evident from the testimony of the authors who have written on the subject; hence the proverb, Ακαρποτερος αγριππου· more unfruitful than the wild olive. Λακωνες γαρ αγριαν ελαιαν αγιππον καλουσι· for the Lacedemonians term the wild olive αγριππον. See Suidas. And hence Hesychius interprets αγριελαιος, the wild olive, (the word used here by St. Paul), by ακαρπος, unfruitful: and the reason given in Diogen. Proverb. Cent. ii. n. 63, is φυτον γαρ εστιν ὁ αγριππος ακαρπον· for the wild olive is an unfruitful tree. On this account the apostle very properly says: Thou wert cut, εκ της κατα φυσιν αγριελαιου, out of that olive which is uncultivated, because it is barren: the κατα φυσιν does not refer here to its being naturally barren; but to its being commonly or customarily permitted to remain so. And that this is the import of the phrase here is evident from the next clause of the verse.
And wert grafted contrary to nature - Παρα φυσιν, contrary to all custom; for a scion taken from a barren or useless tree is scarcely ever known to be grafted into a good stock; but here the Gentiles, a fruitless and sinful race, are grafted on the ancient patriarchal stock. Now, if it was possible to effect such a change in the state and disposition of the Gentiles, who were αθεοι εν τῳ κοσμῳ, Eph 2:12, without God, Atheists, in the world; how much more possible is it, speaking after the manner of men, to bring about a similar change in the Jews, who acknowledge the one, only, and true God, and receive the law and the prophets as a revelation from him. This seems to be the drift of the apostle's argument.
Albert Barnes: Notes on the Bible - 1834
11:24: For if thou - If you who are Gentiles.
Wert cut out of - Or, if thou wert of the cutting of the wild olive-tree.
Which is wild by nature - Which is uncultivated and unfruitful. That is, if you were introduced into a state of favor with God from a condition which was one of enmity and hostility to him. The argument here is, that it was in itself as difficult a thing to reclaim them, and change them from opposition to God to friendship, as it would seem difficult or impossible to reclaim and make fruitful the wild olive-tree.
And were graffed contrary to nature - Contrary to your natural habits, thoughts, and practices. There was among the Gentiles no inclination or tendency toward God. This does not mean that they were physically depraved, or that their disposition was literally like the wild olive; but it is used, for the sake of illustration, to show that their moral character and habits were unlike those of the friends of God.
How much more ... - The meaning of this whole verse may be thus expressed; "If God had mercy on the Gentiles, who were outcasts from his favor, shall he not much rather on those who were so long his people, to whom had been given the promises, and the covenants, and the Law, whose ancestors had been so many of them his friends, and among whom the Messiah was born?" In some respects, there are facilities among the Jews for their conversion, which had not existed among the Gentiles. They worship one God; they admit the authority of Revelation; they have the Scriptures of the Old Testament; they expect a Messiah; and they have a habit of professed Rev_erence for the will of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: Rom 11:17, Rom 11:18, Rom 11:30
Geneva 1599
11:24 For if thou wert cut out of the olive tree which is wild by (z) nature, and wert graffed contrary to nature into a (a) good olive tree: how much more shall these, which be the natural [branches], be graffed into their own olive tree?
(z) Understand nature, not as it was first made, but as it was corrupted in Adam, and so passed on from him to his posterity.
(a) Into the people of the Jews, whom God had sanctified only by his grace: and he speaks of the whole nation, not of any one part.
John Gill
11:24 For if thou wert cut out of the olive tree,.... As the apostle argues the possibility of bringing the Jews into a Gospel church state, from the power of God; so here the probability of it, or the easiness and likelihood of its being performed, from the ingrafting of the Gentiles; who were originally like an olive tree,
which is wild by nature, grows in the field, bears no fruit, and is useless and unprofitable; so they by nature were sinners of the Gentiles, children of wrath, full of unrighteousness, without any fruit of holiness; being not within the pale of the Jewish church and commonwealth; but in the wide field of the world, worthless, and of no account; and yet many were "cut out of" this wild olive tree; were, through the ministration of the Gospel, by the power of divine grace separated from the rest of the world; were effectually called and brought into a Gospel church state; God took out from among them a people for his name. This their being cut out of the wild olive, as it expresses the power and grace of God towards them, it might teach them humility, as it led them to observe their original state and condition:
and wert grafted, contrary to nature, into a good olive tree: for an olive tree being full of fatness, will not admit of ingrafting; nor was it ever usual to ingraft upon olive; hence the Jews say (y) , "there is no ingrafting on olives": besides, it is contrary to nature, use, and custom, to ingraft wild scions, or grafts of any sort into a good stock; but always good scions or grafts into a wild stock, for in wild hungry stocks, grafts grow best: but in the ingrafting of the Gentiles into a Gospel church state, just such a method was taken, as if a wild graft were let into a good stock; so that this ingrafting was not of nature, it was contrary to it; but of pure grace, and, sovereign good will and pleasure; and the apostle's argument is this, that if the Gentiles, who were originally as a wild olive tree; if some as grafts were taken out from among them, and, quite contrary to their own nature, and the nature of things, were, by the goodness and grace of God, grafted into a good olive, the Gospel church state;
how much more shall these which be the natural branches, be grafted into their own olive tree? that there is a greater likelihood, and more easily may it be, according to all appearance of things, that the Jews, the natural branches or descendants of Abraham, should be brought into a Gospel church state, which first began among them, and which at first only consisted of some of their nation. The Gospel church is called "their own olive tree", in allusion to Israel, or the Jewish church, which is often so called in their writings.
"Says (z) R. Joshua ben Levi, to what are the Israelites like? "to an olive tree"; to teach them that as the leaves of an olive tree do not fall, neither on sunshine days, nor on rainy days; so the Israelites will never cease, neither in this world, nor in the world to come; and says R. Jochanan, to what are the Israelites like? "to an olive"; to teach thee that as an olive does not send forth its oil, but by the means of pressing, so the Israelites do not return to do good, but by the means of chastisement:''
and says another (a) of their writers,
"as oil ascendeth above all liquids, and is not mixed with them; so the Israelites ascend above all nations, and are not mixed with them; and there is an intimation that they are even like "to an olive", that is pressed or squeezed; for so the Israelites are bruised and afflicted, and yet, notwithstanding all this, they ascend by virtue of the law, which is called "oil olive".''
Tit is easy to see from whence this simile is borrowed.
(y) T. Hieros. Celaim, c. 1. fol. 27. 2. (z) T. Bab. Menachot, fol. 53. 2. (a) R. Abraham Seba, Tzeror Hammor, fol. 83. 4.
John Wesley
11:24 Contrary to nature - For according to nature, we graft the fruitful branch into the wild stock; but here the wild branch is grafted into the fruitful stock.
Robert Jamieson, A. R. Fausset and David Brown
11:24 For if thou wert cut--"wert cut off"
from the olive tree, which is wild by nature, and wast grafted contrary to nature into a good olive tree; how much more shall these, &c.--This is just the converse of Rom 11:21 : "As the excision of the merely engrafted Gentiles through unbelief is a thing much more to be expected than was the excision of the natural Israel, before it happened; so the restoration of Israel, when they shall be brought to believe in Jesus, is a thing far more in the line of what we should expect, than the admission of the Gentiles to a standing which they never before enjoyed."
11:2511:25: Ո՛չ կամիմ ե՛ղբարք, եթէ տգէտք իցէք խորհրդոյս այսմիկ, զի մի՛ յանձինս ձեր իցէք իմաստունք. զի կուրութիւն փո՛քր ՚ի շատէ եղեւ Իսրայէլի. մինչեւ լրումն հեթանոսաց մտցէ[3523], [3523] Ոմանք. Զի կուրութիւնն փոքր ՚ի։
25 Եղբայրնե՛ր, չեմ ուզում, որ անգէտ լինէք այս խորհրդին, - որպէսզի դուք ձեզ իմաստունի տեղ չդնէք, - թէ կուրութիւն եկաւ Իսրայէլի մէկ մասի վրայ եւ կը տեւի, մինչեւ միւս ժողովուրդների ամբողջութիւնը փրկուի,
25 Վասն զի չեմ ուզեր, եղբայրնե՛ր, որ չգիտնաք այս խորհուրդը, որպէս զի ինքզինքնիդ իմաստուն չսեպէք, որ Իսրայէլին մասամբ կուրութիւն եղաւ, մինչեւ հեթանոսներուն լրութիւնը մտնէ։
Ոչ կամիմ, եղբարք, եթէ տգէտք իցէք խորհրդոյս այսմիկ, զի մի՛ յանձինս ձեր իցէք իմաստունք. զի կուրութիւն փոքր ի շատէ եղեւ Իսրայելի, մինչեւ լրումն հեթանոսաց մտցէ:

11:25: Ո՛չ կամիմ ե՛ղբարք, եթէ տգէտք իցէք խորհրդոյս այսմիկ, զի մի՛ յանձինս ձեր իցէք իմաստունք. զի կուրութիւն փո՛քր ՚ի շատէ եղեւ Իսրայէլի. մինչեւ լրումն հեթանոսաց մտցէ[3523],
[3523] Ոմանք. Զի կուրութիւնն փոքր ՚ի։
25 Եղբայրնե՛ր, չեմ ուզում, որ անգէտ լինէք այս խորհրդին, - որպէսզի դուք ձեզ իմաստունի տեղ չդնէք, - թէ կուրութիւն եկաւ Իսրայէլի մէկ մասի վրայ եւ կը տեւի, մինչեւ միւս ժողովուրդների ամբողջութիւնը փրկուի,
25 Վասն զի չեմ ուզեր, եղբայրնե՛ր, որ չգիտնաք այս խորհուրդը, որպէս զի ինքզինքնիդ իմաստուն չսեպէք, որ Իսրայէլին մասամբ կուրութիւն եղաւ, մինչեւ հեթանոսներուն լրութիւնը մտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2525: Ибо не хочу оставить вас, братия, в неведении о тайне сей, --чтобы вы не мечтали о себе, --что ожесточение произошло в Израиле отчасти, [до времени], пока войдет полное [число] язычников;
11:25  οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε [παρ᾽] ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῶ ἰσραὴλ γέγονεν ἄχρις οὖ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ,
11:25. Οὐ (Not) γὰρ (therefore) θέλω (I-determine) ὑμᾶς (to-ye) ἀγνοεῖν, (to-un-consider-unto," ἀδελφοί , ( Brethrened ,"τὸ (to-the-one) μυστήριον (to-a-flexerlet) τοῦτο, (to-the-one-this,"ἵνα (so) μὴ (lest) ἦτε (ye-might-be) ἐν (in) ἑαυτοῖς (unto-selves) φρόνιμοι , ( center-belonged-to ,"ὅτι (to-which-a-one) πώρωσις (a-callousing) ἀπὸ (off) μέρους (of-a-portion) τῷ (unto-the-one) Ἰσραὴλ (unto-an-Israel) γέγονεν (it-hath-had-come-to-become) ἄχρι (unto-whilst) οὗ (of-which) τὸ (the-one) πλήρωμα (an-en-filling-to) τῶν (of-the-ones) ἐθνῶν (of-nations) εἰσέλθῃ, (it-might-have-had-came-into,"
11:25. nolo enim vos ignorare fratres mysterium hoc ut non sitis vobis ipsis sapientes quia caecitas ex parte contigit in Israhel donec plenitudo gentium intraretFor I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
25. For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part hath befallen Israel, until the fulness of the Gentiles be come in;
11:25. For I do not want you to be ignorant, brothers, of this mystery (lest you seem wise only to yourselves) that a certain blindness has occurred in Israel, until the fullness of the Gentiles has arrived.
11:25. 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 fulness of the Gentiles be come in.
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 fulness of the Gentiles be come in:

25: Ибо не хочу оставить вас, братия, в неведении о тайне сей, --чтобы вы не мечтали о себе, --что ожесточение произошло в Израиле отчасти, [до времени], пока войдет полное [число] язычников;
11:25  οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε [παρ᾽] ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῶ ἰσραὴλ γέγονεν ἄχρις οὖ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ,
11:25. nolo enim vos ignorare fratres mysterium hoc ut non sitis vobis ipsis sapientes quia caecitas ex parte contigit in Israhel donec plenitudo gentium intraret
For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
11:25. For I do not want you to be ignorant, brothers, of this mystery (lest you seem wise only to yourselves) that a certain blindness has occurred in Israel, until the fullness of the Gentiles has arrived.
11:25. 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 fulness of the Gentiles be come in.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-36: Если до сих пор Апостол говорит о будущем обращении народа израильского ко Христу исходя из известных теоретических положений, то теперь он прямо и определенно говорит, что это обращение непременно совершится, так как об этом ему, Павлу, сообщено было в особом откровении. Сроком исполнения этого пророчества Апостол поставляет тот момент, когда полнота язычников войдет в Церковь Христову. Не даром иудейский народ и был некогда избран Богом! При этом Апостол бросает общий взгляд на план домостроительства Божия о спасении всего человечества. Бог ведет все народы ко спасению путем судов Своих, величию и мудрости которых апостол удивляется от всего своего благодарного сердца.

25: О тайне сей. Апостол вовсе не хочет сказать этим, что ожесточение Израиля есть нечто непонятное. В Новом Завете слово тайна обозначает истину или событие, которые открыты человеку свыше (ср. Еф 3:3-6). Апостол говорит, следовательно, здесь о том, что ему известно из особого откровения (ср. 1Кор.15:51: и 1: Сол 4:15). - Эта тайна, во-первых, содержит указание на то, что ожесточение коснулось Израиля только. Отчасти. Объяснение этого слова дается в 7-м ст. (прочие ожесточились) и в 17-м (некоторые...). Ясно отсюда, что слово это имеет значение численное: ожесточение коснулось только известного числа израильтян (ср. ст. 26). - Во-вторых, в этой тайне содержится указание на то, что ожесточение это продлится, пока не обратится ко Христу полное число язычников. Это понятие (tо hlhrwma twn eqnwn) нельзя понимать с математической строгостью. Апостол хочет просто сказать, что языческий мир в своем целом (причем на отдельных лиц он не обращает внимания), войдет в Церковь Христову.
Adam Clarke: Commentary on the Bible - 1831
11:25: I would not - that ye should be ignorant of this mystery - Mystery, μυστηριον, signifies any thing that is hidden or covered, or not fully made manifest. The Greek word seems to have been borrowed from the Hebrew מסתר mistar, from the root סתר sathar, to hide, conceal, etc.; though some derive it from μυεισθαι, to be initiated into sacred rites, from μυειν, to shut up. In the New Testament it signifies, generally, any thing or doctrine that has not, in former times, been fully known to men: or, something that has not been heard of, or which is so deep, profound, and difficult of comprehension, that it cannot be apprehended without special direction and instruction: here it signifies the doctrine of the future restoration of the Jews, not fully known in itself, and not at all known as to the time in which it will take place. In Rom 16:25 it means the Christian religion, not known till the advent of Christ. The apostle wished the Romans not to be ignorant of this mystery, viz. that such a thing was intended; and, in order to give them as much instruction as possible on this subject, he gives them some characteristic or sign of the times when it was to take place.
Lest ye should be wise in your own conceits - It seems from this, and from other expressions in this epistle, that the converted Gentiles had not behaved toward the Jews with that decorum and propriety which the relation they bore to them required. In this chapter the apostle strongly guards them against giving way to such a disposition.
Blindness in part is happened to Israel - Partial blindness, or blindness to a part of them; for they were not all unbelievers: several thousands of them had been converted to the Christian faith; though the body of the nation, and especially its rulers, civil and spiritual, continued opposed to Christ and his doctrine.
Until the fullness of the Gentiles be come in - And this blindness will continue till the Church of the Gentiles be fully completed - till the Gospel be preached through all the nations of the earth, and multitudes of heathens every where embrace the faith. The words πληρωμα των εθνων may be borrowed from the מלא הגוים melo haggoyim, a multitude of nations, which the Septuagint translate by πληθος εθνων. By the πληρωμα, or fullness, a great multitude may be intended, which should be so dilated on every hand as to fill various regions. In this sense the words were understood by Solomon ben Melec, ארצות הגוים שימלאו מהם. The nations of the Gentiles shall be filled with them: the apostle, therefore, seems to give this sense of the mystery - that the Jews will continue in a state of blindness till such time as a multitude of nations, or Gentiles, shall be converted to the Christian faith; and the Jews, hearing of this, shall be excited, by a spirit of emulation, to examine and acknowledge the validity of the proofs of Christianity, and embrace the faith of our Lord Jesus Christ.
We should not restrict the meaning of these words too much, by imagining,
1. That the fullness must necessarily mean all the nations of the universe, and all the individuals of those nations: probably, no more than a general spread of Christianity over many nations which are now under the influence of Pagan or Mohammedan superstition may be what is intended.
2. We must not suppose that the coming in here mentioned necessarily means, what most religious persons understand by conversion, a thorough change of the whole heart and the whole life: the acknowledgment of the Divine mission of our Lord, and a cordial embracing of the Christian religion, will sufficiently fulfill the apostle's words. If we wait for the conversion of the Jews till such a time as every Gentile and Mohammedan soul shall be, in this especial sense, converted to God, then - we shall wait for ever.
Albert Barnes: Notes on the Bible - 1834
11:25: Ignorant of this mystery - The word "mystery" means properly what is "concealed, hidden, or unknown." And it especially refers, in the New Testament, to the truths or doctrines which God had reserved to himself, or had not before communicated. It does not mean, as with us often, that there was anything unintelligible or inscrutible in the nature of the doctrine itself, for it was commonly perfectly plain when it was made known. Thus, the doctrine, that the division between the Jews and the Gentiles was to be broken down, is called a mystery, because it had been, to the times of the apostles, concealed, and was then Rev_ealed fully for the first time; Rom 16:25; Col 1:26-27; compare Co1 15:51; Mar 4:11; Eph 1:9; Eph 3:3. Thus, the doctrine which the apostle was stating was one that until then had been concealed, or had not been made known. It does not mean that there was anything unintelligible or incomprehensive in it, but until then it had not been made known.
Lest ye should be wise in your own conceits - Paul communicated the truth in regard to this, lest they should attempt to inquire into it; should speculate about the reason why God had rejected the Jews; and should he elated with the belief that they had, by their own skill and genius, ascertained the cause. Rather than leave them to vain speculations and self-gratulation, he chose to cut short all inquiry, by stating the truth about; their present and future state.
Blindness - Or hardness; see Rom 11:7.
In part - Not totally, or entirely. They are not absolutely or completely blinded. This is a qualifying expression; but it does not denote what part or portion, or for what time it is to continue. It means that the blindness in respect to the whole nation was only partial. Some were then enlightened, and had become Christians; and many more would he.
To Israel - To the Jews.
Until the fulness of the Gentiles ... - The word "fulness" in relation to the Jews is used in Rom 11:12. It means until the abundance or the great multitude of the Gentiles shall be converted. The word is not used elsewhere in respect to the Gentiles; and it is difficult to fix its meaning definitely. It doubtless refers to the future spread of the Gospel among the nations; to the time when it may be said that the great mass, the abundance of the nations, shall be converted to God. At present, they are, as they were in the times of the apostle, idolators, so that the mass of mankind are far from God. But the Scriptures have spoken of a time when the gospel shall spread and pRev_ail among the nations of the earth; and to this the apostle refers. He does not say, however, that the Jews may not be converted until all the Gentiles become Christians; for he expressly supposes Rom 11:12-15 that the conversion of the Jews will have an important influence in extending the gospel among the Gentiles. Probably the meaning is, that this blindness is to continue until great numbers of the Gentiles shall be converted; until the gospel shall be extensively spread; and then the conversion of the Jews will be a part of the rapid spread of the gospel, and will be among the most efficient and important aids in completing the work. If this is the case, then Christians may labor still for their conversion. They may seek that in connection with the effort to convert the pagan; and they may toil with the expectation that the conversion of the Jews and Gentiles will not be separate, independent, and distinct events; but will be inter-mingled, and will be perhaps simultaneous. The word "fulness" may denote such a general turning to God, without affirming that each individual shall be thus converted to the Christian faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: I would: Psa 107:43; Hos 14:9; Co1 10:1, Co1 12:1; Pe2 3:8
this: Rom 16:25; Eph 3:3, Eph 3:4, Eph 3:9; Rev 10:7
lest: Rom 12:16; Pro 3:5-7, Pro 26:12, Pro 26:16; Isa 5:21
blindness: or, hardness, Rom 11:7, Rom 11:8; Co2 3:14-16
until: Psa 22:27, Psa 72:8-14, Psa 72:17, Psa 127:1; Isa 2:1-8, Isa 60:1-22, Isa 66:18-23; Mic 4:1, Mic 4:2; Zac 8:20-23, Zac 14:9-21; Luk 21:24; Rev 7:9, Rev 11:15, Rev 20:2-4
Geneva 1599
11:25 (13) For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your (b) own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be (c) come in.
(13) The blindness of the Jews is neither so universal that the Lord has no elect in that nation, neither will it be continual: for there will be a time in which they also (as the prophets have foretold) will effectually embrace that which they now so stubbornly for the most part reject and refuse.
(b) That you are not proud within yourselves.
(c) Into the Church.
John Gill
11:25 For I would not, brethren,.... The apostle in order to raise the attention of the Gentiles to what he was about to deliver to them, not only styles them "brethren", expressing his affection for them, and their relation to him and other believing Jews, and to one another, being all one in Christ Jesus, partakers of the same grace, and heirs of the same glory; but also tells them, that what he had to acquaint them with was a "mystery", a thing secret and hidden, which had not been heard of and known, at least not so fully and clearly as he was about to reveal it; and because of his great respect for them, he was unwilling, as he says,
that ye should be ignorant of this mystery; he was desirous that they should abound and improve in all spiritual knowledge and judgment, and, among the rest, be better informed of this particular article, the call of the Jews: and his view in apprizing them of it is expressed in the following clause,
lest ye should be wise in your own conceits: lest they should imagine that they were the only wise and knowing persons, and be elated in their minds with their knowledge and understanding, and look with contempt upon the poor, blind, ignorant Jews, as if they were always to remain in such a state of darkness and infidelity. The thing he had to inform them of is,
that blindness in part is happened to Israel, until the fulness of the Gentiles be come in; by Israel is meant the Jews, the descendants of Jacob, whose name was Israel. Philo the Jew observes (b), that this name signifies , "the vision of God"; indeed, Jacob had it given him when he wrestled with the angel, and saw God face to face, though it does not seem to be for that reason; however, blindness had now befallen the Jews, who had been favoured with a divine revelation, with the knowledge of God, his will and worship; and none were more blind than those who were called the servants and messengers of the Lord of hosts, as the Scribes and Pharisees, the priests and princes of the Jewish world. This "blindness" designs their unbelief, the hardness of their hearts, and darkness of their understandings with respect to God himself, whom they knew not in Christ; not as the Father of Christ; nor even the perfections of his nature, particularly his righteousness; which was the reason of their setting up their own righteousness, and of their non-submission to the righteousness of Christ: they were blind as to the Messiah; they knew him not, when he came; they saw no beauty and comeliness in him; could not discern the characters of him in Jesus, though they were so manifest; and rejected him notwithstanding the clear evidence of his ministry and miracles. They were in the dark about the sense of the prophecies of the Old Testament; a vail was upon their hearts when they read them, so that they understood them not, and could not see their accomplishment in Christ; they were even ignorant of the law, the spiritual nature, true use, and right end and scope of it; and it is no wonder that the Gospel should be hidden from them. This blindness "happened" to them not by chance, but befell them by the decree, and according to the will of God, who hardens whom he pleases; and according to various predictions in the Old Testament, cited in Mt 13:14; and in righteous judgment, for since they liked not to retain God and his Christ in their knowledge, it was but just in God to give them up to reprobate minds, to judicial blindness, and hardness of heart: but then this blindness only happened to them "in part"; not that it was only in some measure or some degree, for it was total, they were darkness itself, and had no spiritual and evangelic light at all on whom it fell; but that this blindness was not general with respect to persons, there were some few, a seed, a remnant, that were delivered from it, though the far greater part of the nation were involved in it, and continue in it to this day; and will do, "until the fulness of the Gentiles be come in": that is, till the whole number of God's elect among them, be called and brought into the Gospel church state, which in the latter day will be very great; when the earth shall be filled with the knowledge of the Lord, as the waters cover the sea; when the kingdoms of this world shall become the kingdoms of our Lord and his Christ; and the abundance of the sea shall be converted, and the forces of the Gentiles shall come to the church, and multitudes of them shall flock thither, as doves to their windows: and since the blindness of the Jews is not yet removed, it seems plain that the full number of God's chosen ones among the Gentiles is not yet completed in regeneration; for as soon as ever they are all called and brought in, the vail will be taken away from the Jews, and they will be turned unto the Lord.
(b) De Temulentia, p. 251. & De Sacrificiis Abel & Cain, p. 151.
John Wesley
11:25 St. Paul calls any truth known but to a few, a mystery. Such had been the calling of the gentiles: such was now the conversion of the Jews. Lest ye should be wise in your own conceits - Puffed up with your present advantages; dreaming that ye are the only church; or that the church of Rome cannot fail. Hardness in part is happened to Israel, till - Israel therefore is neither totally nor finally rejected. The fullness of the gentiles be come in - Till there be a vast harvest amongst the heathens.
Robert Jamieson, A. R. Fausset and David Brown
11:25 For I would not . . . that ye should be ignorant of this mystery--The word "mystery," so often used by our apostle, does not mean (as with us) something incomprehensible, but "something before kept secret, either wholly or for the most part, and now only fully disclosed" (compare Rom 16:25; 1Cor 2:7-10; Eph 1:9-10; Eph 3:3-6, Eph 3:9-10).
lest ye should be wise in your own conceits--as if ye alone were in all time coming to be the family of God.
that blindness--"hardness"
in part is happened to--"hath come upon"
Israel--that is, hath come partially, or upon a portion of Israel.
until the fulness of the Gentiles be--"have"
come in--that is, not the general conversion of the world to Christ, as many take it; for this would seem to contradict the latter part of this chapter, and throw the national recovery of Israel too far into the future: besides, in Rom 11:15, the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about the general conversion of the world--but, "until the Gentiles have had their full time of the visible Church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought in." (See Lk 21:24).
11:2611:26: եւ ապա ամենայն Իսրայէլ կեցցէ. որպէս եւ գրեա՛լ է. Եկեսցէ ՚ի Սիովնէ Փրկիչ, եւ դարձուսցէ՛ զամպարշտութիւնս Յակովբայ[3524]։ [3524] Օրինակ մի. ՚Ի Սիովն Փրկիչ, եւ դար՛՛... զամբարշտութիւնն ՚ի Յակոբայ։
26 եւ ապա ամբողջ Իսրայէլը կը փրկուի, ինչպէս գրուած էլ է. Սիոնից պիտի գայ Փրկիչը ւ Յակոբի սերնդից պիտի հեռացնի ամբարշտութիւնները.
26 Այսպէս՝ բոլոր Իսրայէլ պիտի փրկուի. ինչպէս գրուած է՝ «Սիօնէն պիտի գայ Փրկիչը ու Յակոբէն ամբարշտութիւնները մէկդի պիտի դարձնէ։
եւ ապա ամենայն Իսրայէլ կեցցէ. որպէս եւ գրեալ է. Եկեսցէ ի Սիովնէ Փրկիչ, եւ դարձուսցէ զամպարշտութիւնսն ի Յակովբայ:

11:26: եւ ապա ամենայն Իսրայէլ կեցցէ. որպէս եւ գրեա՛լ է. Եկեսցէ ՚ի Սիովնէ Փրկիչ, եւ դարձուսցէ՛ զամպարշտութիւնս Յակովբայ[3524]։
[3524] Օրինակ մի. ՚Ի Սիովն Փրկիչ, եւ դար՛՛... զամբարշտութիւնն ՚ի Յակոբայ։
26 եւ ապա ամբողջ Իսրայէլը կը փրկուի, ինչպէս գրուած էլ է. Սիոնից պիտի գայ Փրկիչը ւ Յակոբի սերնդից պիտի հեռացնի ամբարշտութիւնները.
26 Այսպէս՝ բոլոր Իսրայէլ պիտի փրկուի. ինչպէս գրուած է՝ «Սիօնէն պիտի գայ Փրկիչը ու Յակոբէն ամբարշտութիւնները մէկդի պիտի դարձնէ։
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11:2626: и так весь Израиль спасется, как написано: придет от Сиона Избавитель, и отвратит нечестие от Иакова.
11:26  καὶ οὕτως πᾶς ἰσραὴλ σωθήσεται· καθὼς γέγραπται, ἥξει ἐκ σιὼν ὁ ῥυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ ἰακώβ·
11:26. καὶ (and) οὕτως (unto-the-one-this) πᾶς (all) Ἰσραὴλ (an-Israel) σωθήσεται: (it-shall-be-saved) καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed," Ἥξει ( It-shall-arrive ) ἐκ ( out ) Σιὼν ( of-a-Sion ," ὁ ( the-one ) ῥυόμενος , ( tracting ," ἀποστρέψει ( it-shall-beturn-off ) ἀσεβείας ( to-un-reverings-of ) ἀπὸ ( off ) Ἰακώβ . ( of-an-Iakob )
11:26. et sic omnis Israhel salvus fieret sicut scriptum est veniet ex Sion qui eripiat avertet impietates ab IacobAnd so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
26. and so all Israel shall be saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob:
11:26. And in this way, all of Israel may be saved, just as it was written: “From Zion shall arrive he who delivers, and he shall turn impiety away from Jacob.
11:26. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

26: и так весь Израиль спасется, как написано: придет от Сиона Избавитель, и отвратит нечестие от Иакова.
11:26  καὶ οὕτως πᾶς ἰσραὴλ σωθήσεται· καθὼς γέγραπται, ἥξει ἐκ σιὼν ὁ ῥυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ ἰακώβ·
11:26. et sic omnis Israhel salvus fieret sicut scriptum est veniet ex Sion qui eripiat avertet impietates ab Iacob
And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
11:26. And in this way, all of Israel may be saved, just as it was written: “From Zion shall arrive he who delivers, and he shall turn impiety away from Jacob.
11:26. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: В-третьих, эта тайна сообщает, что потом спасется Израиль, как целое. И так = и потом. - Весь Израиль, т. е. израильтяне, как нация, как народ. - Спасется, т. е. войдет в Церковь Христову. На судьбу отдельных лиц, которая может быть иная, чем судьба народа в его целом, Апостол здесь не обращает внимания. - Придет от Сиона. У LXX поставлено здесь выражение eneken Siwn (Ис L1:50), т. е. ради Сиона, согласно с евр. текстом (lezijon). - Избавитель, т. е. Мессия. Апостол имеет в виду здесь, вероятно, второе пришествие Мессии, когда Господь и простит грех ожесточения еврейскому народу, который к тому времени обратится ко Христу. - И отвратит нечестие от Иакова, т. е. удалит всякое нечестие из среды Израиля. Здесь разумеет Апостол, очевидно, не нравственное изменение, какое может совершиться в душах евреев, а искупляющую деятельность Мессии по отношению к целому народу израильскому (ср. ст. 27).
Adam Clarke: Commentary on the Bible - 1831
11:26: And so all Israel shall be saved - Shall be brought into the way of salvation, by acknowledging the Messiah; for the word certainly does not mean eternal glory; for no man can conceive that a time will ever come in which every Jew then living, shall be taken to the kingdom of glory. The term saved, as applied to the Israelites in different parts of the Scripture, signifies no more than their being gathered out of the nations of the world, separated to God, and possessed of the high privilege of being his peculiar people. And we know that this is the meaning of the term, by finding it applied to the body of the Israelites when this alone was the sum of their state. See the Preface, Part II.
As it is written - The apostle supports what he advances on this head by a quotation from Scripture, which, in the main, is taken from Isa 59:20 : The Deliverer shall come out of Zion, and turn away ungodliness from Jacob. Now this cannot be understood of the manifestation of Christ among the Jews; or of the multitudes which were converted before, at, and for some time after, the day of pentecost; for these times were all past when the apostle wrote this epistle, which was probably about the 57th or 58th year of our Lord; and, as no remarkable conversion of that people has since taken place, therefore the fulfillment of this prophecy is yet to take place. In what manner Christ is to come out of Zion, and in what way or by what means he is to turn away transgression from Jacob, we cannot tell; and to attempt to conjecture, when the time, occasion, means, etc., are all in mystery, would be more than reprehensible.
Albert Barnes: Notes on the Bible - 1834
11:26: And so - That is, in this manner; or when the great abundance of the Gentiles shall be converted, then all Israel shall be saved.
All Israel - All the Jews. It was a maxim among the Jews that "every Israelite should have part in the future age." (Grotius.) The apostle applies that maxim to his own purpose; and declares the sense in which it would be true. He does not mean to say that every Jew of every age would be saved; for he had proved that a large portion of them would be, in his time, rejected and lost. But the time would come when, as a people, they would be recovered; when the nation would turn to God; and when it could be said of them that, as a nation, they were restored to the divine favor. It is not clear that he means that even then every individual of them would be saved, but the body of them; the great mass of the nation would be. Nor is it said when this would be. This is one of the things which "the Father hath put in his own power;" Act 1:7. He has given us the assurance that it shall be done to encourage us in our efforts to save them; and he has concealed the time when it shall be, lest we should relax our efforts, or feel that no exertions were needed to accomplish what must take place at a fixed time.
Shall be saved - Shall be recovered from their rejection; be restored to the divine favor; become followers of the Messiah, and thus be saved as all other Christians are.
As it is written - Isa 59:20. The quotation is not literally made, but the sense of the passage is preserved. The Hebrew is, "There shall come to Zion a Redeemer, and for those who turn from ungodliness in Jacob." There can be no doubt that Isaiah refers here to the times of the gospel.
Out of Zion - Zion was one of the bills of Jerusalem. On this was built the city of David. It came thus to denote, in general, the church, or people of God. And when it is said that the Redeemer should come out of Zion, it means that he should arise among that people, be descended from themselves, or should not be a foreigner. The Septuagint, however render it, "the Redeemer shall come on account of Zion." So the Chaldee paraphrase, and the Latin Vulgate.
And shall turn away ... - The Hebrew is, "to those forsaking un godliness in Jacob." The Septuagint has rendered it in the same manner as the apostle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: all: Isa 11:11-16, Isa 45:17, Isa 54:6-10; Jer 3:17-23, Jer 30:17-22, Jer 31:31-37; Jer 32:37-41, Jer 33:24-26; Eze 34:22-31, Eze 37:21-28, Eze 39:25-29; Ezek. 40:1-48:35; Hos 3:5; Joe 3:16-21; Amo 9:14, Amo 9:15; Mic 7:15-20; Zep 3:12-20; Zac 10:6-12
There: Psa 14:7, Psa 106:47; Isa 59:20
and shall: Mat 1:21; Act 3:26; Tit 2:14
John Gill
11:26 And so all Israel shall be saved,.... Meaning not the mystical spiritual Israel of God, consisting both of Jews and Gentiles, who shall appear to be saved in the Lord with an everlasting salvation, when all God's elect among the latter are gathered in, which is the sense many give into; but the people of the Jews, the generality of them, the body of that nation, called "the fulness" of them, Rom 11:12, and relates to the latter day, when a nation of them shall be born again at once; when, their number being as the sand of the sea, they shall come up out of the lands where they are dispersed, and appoint them one head, Christ, and great shall be the day of Jezreel; when they as a body, even the far greater part of them that shall be in being, shall return and seek the Lord their God, and David their King; shall acknowledge Jesus to be the true Messiah, and shall look to him, believe on him, and be saved by him from wrath to come. There is a common saying among them (c), , "all Israel shall have a part", or "portion in the world to come"; and in support of this they usually produce the passage in Is 60:21, "thy people also shall be all righteous": yea, they even go so far as to say (d),
"that hell fire will have no power over the transgressors of Israel;''
fancying, that every individual person of their nation will be saved; though they sometimes except such who deny the resurrection of the dead, and that the law is from heaven, or is an epicure, and he that reads foreign books, or is an enchanter, or pronounces the ineffable name: but the apostle is not to be understood with such a latitude; he refers to the last times, and to a very general conversion of them to the Messiah:
as it is written, Is 59:20,
there shall come out of Zion the Deliverer: the words of the prophet are, "and the Redeemer shall come to Zion": by the Redeemer, or Deliverer, words of the same signification, is meant the Messiah, as the Jews (e) themselves own, and apply this passage to him; who is the "Goel", or near kinsman of his people, to whom the right of their redemption belongs as man; and who as God was able to effect it, and, as God-man and Mediator, was every way qualified for it, and has obtained it for them: and whereas, in the prophet Isaiah, he is said to "come to", and by the apostle, "out of Zion", this may be reconciled by observing, that the servile letter sometimes signifies "from", as well as to, when it is put in the room of of which instances may be given, as Ex 16:1 compared with 2Chron 11:4. Besides, the Messiah was to come out of Zion, as well as to come to it, according to Ps 14:7; so that the apostle fitly expresses the faith and expectation of the old Jewish church in this citation:
and shall turn away ungodliness from Jacob; in the prophet it is, "and unto them that turn from transgression in Jacob", Is 59:20. The apostle follows the translation of the Septuagint, and which is favoured by the Chaldee paraphrase, which runs thus; "the Redeemer shall come to Zion, and to turn the rebellious ones of the house of Jacob to the law"; so that the Jew (f) has no reason to charge the apostle with a perversion of the prophet's words, when they are cited so agreeably to their own Targumist: and the sense of them relates not to what Christ did on the cross, when the iniquities of his people were laid on him, and he bore them, and removed them all in one day from them; but to what he will do to the Jews in the latter day, in consequence thereof; he will convince them of their ungodliness, give them repentance for it and remission of it.
(c) Misn. Sanhedrin c. 11. sect. 1. (d) T. Bab. Erubin, fol. 19. 1. & Chagiga, fol. 27. 1. (e) Aben Ezra in loc. T. Bab. Sanhedrin, fol. 98. 1. (f) R. Isaac, Chizzuk Emuna, par. 2. c. 81.
John Wesley
11:26 And so all Israel shall be saved - Being convinced by the coming of the gentiles. But there will be a still larger harvest among the gentiles, when all Israel is come in. The deliverer shall come - Yea, the deliverer is come; but not the full fruit of his coming. Is 59:20
Robert Jamieson, A. R. Fausset and David Brown
11:26 And so all Israel shall be saved--To understand this great statement, as some still do, merely of such a gradual inbringing of individual Jews, that there shall at length remain none in unbelief, is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So THOLUCK, MEYER, DE WETTE, PHILIPPI, ALFORD, HODGE). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. First, as it is written, There shall come out of Sion the Deliverer, and
shall--or, according to what seems the true reading, without the "and"--"He shall"
turn away ungodliness from Jacob--The apostle, having drawn his illustrations of man's sinfulness chiefly from Ps 14:1-7 and Isa. 59:1-21, now seems to combine the language of the same two places regarding Israel's salvation from it [BENGEL]. In the one place the Psalmist longs to see the "salvation of Israel coming out of Zion" (Ps 14:7); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or 'for') Zion" (Is 59:20). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory (Ps 20:2; Ps 110:2; Is 31:9), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces that He "shall come to (or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He shall come "to turn away ungodliness from Jacob," this is taken from the Septuagint version, and seems to indicate a different reading of the original text. The sense, however, is substantially the same in both. Second,
11:2711:27: Եւ այս նոցա որ յինէն ուխտ՝ յորժամ բարձի՛ց զմեղս նոցա։
27 եւ այս կը լինի իմ ուխտը նրանց հետ, րբ կը վերացնեմ նրանց մեղքերը»:
27 Այս է իմ ուխտս անոնց, երբ անոնց մեղքերը վերցնեմ»։
Եւ այս նոցա որ յինէն ուխտ, յորժամ բարձից զմեղս նոցա:

11:27: Եւ այս նոցա որ յինէն ուխտ՝ յորժամ բարձի՛ց զմեղս նոցա։
27 եւ այս կը լինի իմ ուխտը նրանց հետ, րբ կը վերացնեմ նրանց մեղքերը»:
27 Այս է իմ ուխտս անոնց, երբ անոնց մեղքերը վերցնեմ»։
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11:2727: И сей завет им от Меня, когда сниму с них грехи их.
11:27  καὶ αὕτη αὐτοῖς ἡ παρ᾽ ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν.
11:27. καὶ ( And ) αὕτη ( the-one-this ) αὐτοῖς ( unto-them ) ἡ ( the-one ) παρ' ( beside ) ἐμοῦ ( of-ME ) διαθήκη , ( a-placement-through ," ὅταν ( which-also-ever ) ἀφέλωμαι ( I-might-have-had-sectioned-off ) τὰς ( to-the-ones ) ἁμαρτίας ( to-un-adjustings-along-unto ) αὐτῶν . ( of-them )
11:27. et hoc illis a me testamentum cum abstulero peccata eorumAnd this is to them my covenant: when I shall take away their sins.
27. And this is my covenant unto them, When I shall take away their sins.
11:27. And this will be my covenant for them, when I will take away their sins.”
11:27. For this [is] my covenant unto them, when I shall take away their sins.
For this [is] my covenant unto them, when I shall take away their sins:

27: И сей завет им от Меня, когда сниму с них грехи их.
11:27  καὶ αὕτη αὐτοῖς ἡ παρ᾽ ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν.
11:27. et hoc illis a me testamentum cum abstulero peccata eorum
And this is to them my covenant: when I shall take away their sins.
11:27. And this will be my covenant for them, when I will take away their sins.”
11:27. For this [is] my covenant unto them, when I shall take away their sins.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: И сей завет им... - т. е. в прощении грехов они, евреи, увидят, найдут осуществление завета, заключенного у них со Мною. Прощение грехов и есть та благодать, какая дается Заветом.
Adam Clarke: Commentary on the Bible - 1831
11:27: For this is my covenant unto them, when I shall take away their sins - The reader on referring to Isa 59:20, Isa 59:21, will find that the words of the original are here greatly abridged. They are the following: -
And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord, My Spirit that is upon thee, and my words which I have put in 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 for ever.
For the manner in which St. Paul makes his quotation from Scripture, see the observations at the end of the preceding chapter, (Rom 10:21 (note), Part I.). The whole of these two verses should be read in a parenthesis, as I have marked them in the text; for it is evident that the 25th verse should be immediately connected with the 28th.
It may not be amiss to subjoin here a collection of those texts in the Old Testament that seem to point out a restoration of the Jewish commonwealth to a higher degree of excellence than it has yet attained. Isa 2:2-5; Isa 19:24, Isa 19:25; Isa 25:6, etc.; Isa 30:18, Isa 30:19, Isa 30:26; Isaiah 60:1-22; Isa 65:17-25; Jer 31:10-12; Jer 46:27, Jer 46:28; Eze 20:34, Eze 20:40, etc.; Eze 28:25, Eze 28:26; Eze 34:20, etc.; Eze 36:8-16; Eze 37:21-28; Eze 39:25, etc.; Joe 3:1, Joe 3:2, Joe 3:17, Joe 3:20, Joe 3:21; Amo 9:9-15; Oba 1:17, Oba 1:21; Mic 4:3-7; Mic 7:18-20; Zep 3:19, Zep 3:20.
Albert Barnes: Notes on the Bible - 1834
11:27: For this is my covenant ... - This expression is found immediately following the other in Isa 59:21. But the apostle connects with it a part of another promise taken from Jer 31:33-34; or rather he abridges that promise, and expresses its substance, by adding "when I shall take away their sins." It is clear that he intended to express the general sense of the promises, as they were well known to the Jews, and as it was a point concerning which he did not need to argue or reason with them, that God had made a covenant with them, and intended to restore them if they were cast off, and should then repent and turn to him. The time and manner in which this shall be, is not Rev_ealed. It may be remarked, however, that that passage does not mean that the Redeemer shall come personally and preach to them, or re-appear for the purpose of recalling them to himself; nor does it mean that they will be restored to the land of their fathers. Neither of these ideas is contained in the passage. God will doubtless convert the Jews, as he does the Gentiles, by human means, and in connection with the prayers of his people; so that the Gentiles shall yet repay the toil and care of the ancient Jews in preserving the Scriptures, and preparing the way for the Messiah; and both shall rejoice that they were made helps in spreading the knowledge of the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: this: Isa 55:3, Isa 59:21; Jer 31:31-34, Jer 32:38-40; Heb 8:8-12, Heb 10:16
when: Isa 27:9, Isa 43:25; Jer 50:20; Eze 36:25-29; Hos 14:2; Joh 1:29
John Gill
11:27 For this is my covenant unto them,.... This is what God has promised to them in covenant, and he will be as good as his word; his covenant will never be broken, it will always remain sure and inviolable; so that there is not only a possibility, and a probability, but even a certainty, of the call and conversion of the Jews; which promise and covenant will have their accomplishment,
when I, saith the Lord,
shall take away their sins: some think that the apostle alludes to Jer 31:34; others, that he takes this passage out of Is 27:9; where in the Septuagint version the selfsame phrase is used; though it may be no citation, or reference, but the apostle's own words, explaining what is meant by "turning away ungodliness from Jacob", Rom 11:26; and as before; regards not the taking away of their sins by the sacrifice of Christ, which is done already, and is what the blood of bulls and goats could not do; but of the removing of their sins from themselves, from their consciences, by the application of the blood of Christ, and the imputation of his righteousness.
Robert Jamieson, A. R. Fausset and David Brown
11:27 For--rather, "and" (again); introducing a new quotation.
this is my covenant with them--literally, "this is the covenant from me unto them."
when I shall take away their sins--This, we believe, is rather a brief summary of Jer 31:31-34 than the express words of any prediction, Those who believe that there are no predictions regarding the literal Israel in the Old Testament, that stretch beyond the end of the Jewish economy, are obliged to view these quotations by the apostle as mere adaptations of Old Testament language to express his own predictions [ALEXANDER on Isaiah, &c.]. But how forced this is, we shall presently see.
11:2811:28: Ըստ աւետարանիս՝ թշնամի՛ք են վասն ձեր, ըստ ընտրութեանն՝ սիրելի՛ք վասն հարցն։
28 Աւետարանիս համաձայն նրանք թշնամիներ են ձեր օգտի համար, բայց ընտրութեան տեսակէտից, սիրելիներ՝ իրենց հայրերի պատճառով,
28 Աւետարանին նայելով՝ անոնք թշնամի են ձեր սիրոյն համար. բայց ընտրութեանը նայելով՝ սիրելի են իրենց հայրերուն սիրոյն համար։
Ըստ աւետարանիս թշնամիք են վասն ձեր, ըստ ընտրութեանն` սիրելիք վասն հարցն:

11:28: Ըստ աւետարանիս՝ թշնամի՛ք են վասն ձեր, ըստ ընտրութեանն՝ սիրելի՛ք վասն հարցն։
28 Աւետարանիս համաձայն նրանք թշնամիներ են ձեր օգտի համար, բայց ընտրութեան տեսակէտից, սիրելիներ՝ իրենց հայրերի պատճառով,
28 Աւետարանին նայելով՝ անոնք թշնամի են ձեր սիրոյն համար. բայց ընտրութեանը նայելով՝ սիրելի են իրենց հայրերուն սիրոյն համար։
zohrab-1805▾ eastern-1994▾ western am▾
11:2828: В отношении к благовестию, они враги ради вас; а в отношении к избранию, возлюбленные [Божии] ради отцов.
11:28  κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι᾽ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας·
11:28. κατὰ (Down) μὲν (indeed) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) ἐχθροὶ ( en-enmitied ) δι' (through) ὑμᾶς, (to-ye,"κατὰ (down) δὲ (moreover) τὴν (to-the-one) ἐκλογὴν (to-a-fortheeing-out) ἀγαπητοὶ ( excessed-off-unto ) διὰ (through) τοὺς (to-the-ones) πατέρας: (to-fathers)
11:28. secundum evangelium quidem inimici propter vos secundum electionem autem carissimi propter patresAs concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
28. As touching the gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers’ sake.
11:28. Certainly, according to the Gospel, they are enemies for your sake. But according to the election, they are most beloved for the sake of the fathers.
11:28. As concerning the gospel, [they are] enemies for your sakes: but as touching the election, [they are] beloved for the fathers’ sakes.
As concerning the gospel, [they are] enemies for your sakes: but as touching the election, [they are] beloved for the fathers' sakes:

28: В отношении к благовестию, они враги ради вас; а в отношении к избранию, возлюбленные [Божии] ради отцов.
11:28  κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι᾽ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας·
11:28. secundum evangelium quidem inimici propter vos secundum electionem autem carissimi propter patres
As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
11:28. Certainly, according to the Gospel, they are enemies for your sake. But according to the election, they are most beloved for the sake of the fathers.
11:28. As concerning the gospel, [they are] enemies for your sakes: but as touching the election, [they are] beloved for the fathers’ sakes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-31: Апостол здесь объясняет настоящее положение Израиля и говорит о его будущем. - В отношении к благовестию... - т. е. ради положения, какое Израиль занял по отношению к проповедникам о Христе. Бог стал поступать с евреями, как с врагами Своими, и отсек их от маслины - Царства Божия. Это послужило ко благу язычников, которые получили возможность быть привитыми к означенной маслине. - В отношении к избранию... - т. е. ради того, что народ еврейский был избран Богом еще в лице праотцев этого народа к тому, чтобы быть народом Божиим. Поэтому и теперь он не утратил окончательно значения в очах Божиих. Бог продолжает питать к нему любовь.
Adam Clarke: Commentary on the Bible - 1831
11:28: As concerning the Gospel - The unbelieving Jews, with regard to the Gospel which they have rejected, are at present enemies to God, and aliens from his kingdom, under his Son Jesus Christ, on account of that extensive grace which has overturned their peculiarity, by admitting the Gentiles into his Church and family: but with regard to the original purpose of election, whereby they were chosen and separated from all the people of the earth to be the peculiar people of God, they are beloved for the fathers' sake; he has still favor in store for them on account of their forefathers the patriarchs.
Albert Barnes: Notes on the Bible - 1834
11:28: As concerning the gospel - So far as the gospel is concerned; or, in order to promote its extension and spread through the earth.
They are enemies - The word "enemies" here stands opposed to "beloved;" and as in one respect, to wit, on account of "election," they were still beloved, that is, beloved by God, so in another respect they were his enemies, i. e., opposed to him, or cast off from him. The enemies of God denote all who are not his true friends; Col 1:21; Rom 5:10; compare Rom 11:8. The word here is applied to the Jews because they had rejected the Messiah; had become opposed to God; and were therefore rejected by him.
For your sakes - For your advantage. Their rejection has become the occasion by which the gospel has been preached to you; compare Rom 11:11, Rom 11:19-20.
As touching the election - So far as the purpose of election is concerned. That is, the election of their fathers and of the nation to be the special people of God.
They are beloved - God still regards them with interest; has purposes of mercy toward them; intends still to do them good. This does not, mean that he approved of their conduct or character, or that he had for them the same kind of affection which he would have had if they had been obedient. God does not love a sinful character; but he may have still purposes of mercy, and regard people with deep interest on whom he intends yet to bestow mercy.
For the fathers' sakes - Compare Deu 10:15. He had chosen their fathers to be His special people. He had made many promises to Abraham respecting his seed, and extended these premises to his remotest posterity. Though salvation is by grace, and not from human merit, yet God has respect to his covenant made with the fathers, and will not forget his promises. It is not on account of any merit of the fathers or of ancient saints, but solely because God had made a covenant with them; and this purpose of election would be manifest to their children in the latest times. As those contemplated in the covenant made with Abraham, God retained for them feelings of special interest; and designed their recovery to himself. It is clear here that the word "election" does not refer to external privileges; for Paul is not teaching the doctrine that they shall be restored to the external privileges of Jews, but that they shall be truly converted to God. Yet this should not be abused by others to lead them to security in sin. No man has any security of happiness, and of the favor of God, but he who complies with the terms of his mercy. His commands are explicit to repent and believe, nor can there be safety except in entire compliance with the terms on which he is willing to bestow eternal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: are enemies: Rom 11:11, Rom 11:30; Mat 21:43; Act 13:45, Act 13:46, Act 14:2, Act 18:6; Th1 2:15, Th1 2:16
but: Rom 11:7; Isa 41:8, Isa 41:9
are beloved: Gen 26:4, Gen 28:14; Lev 26:40-42; Deu 4:31, Deu 7:7, Deu 7:8, Deu 8:18, Deu 9:5, Deu 10:15; Psa 105:8-11; Jer 31:3; Mic 7:20; Luk 1:54, Luk 1:68-75
Geneva 1599
11:28 (14) As concerning the (d) gospel, [they are] enemies for your sakes: but as touching the (e) election, [they are] beloved for the fathers' sakes.
(14) Again, that he may join the Jews and Gentiles together as it were in one body, and especially may teach what duty the Gentiles owe to the Jews, he emphasises, that the nation of the Jews is not utterly cast off without hope of recovery.
(d) Since they do not receive it.
(e) In that God does not give them what they deserve, but what he promised to Abraham.
John Gill
11:28 As concerning the Gospel,.... Whereas it might be objected to the call and conversion of the Jews, their implacable enmity to the Gospel, the apostle replies, by granting, that with respect to that,
they were enemies to God and Christ, to the Gospel, and the ministers of it, and particularly to the apostle:
for your sakes; the Gentiles, to whom it was preached, and by whom it was received, and which greatly irritated and provoked the Jews; or the sense is, that they were suffered to reject the Gospel, and treat it with hatred and virulence, that by this means it might be taken away from them, and carried to the Gentiles; so that the present enmity of the Jews to the Gospel, turned to the advantage of the Gentiles, and should not hinder the future conversion of God's elect among them in the latter day:
but as touching the election, they are beloved for the fathers' sakes; as many of them as belong to the election of grace, are beloved of God; and will appear to be so, when they are called by grace, as they will be, for the confirming of the promises concerning their future restoration made unto their fathers; not one of which shall ever fall to the ground, or they be deprived of any gifts and blessings of grace, which God has purposed for them, or promised to them, as is clear from what follows:
John Wesley
11:28 They are now enemies - To the gospel, to God, and to themselves, which God permits. For your sake: but as for the election - That part of them who believe, they are beloved.
Robert Jamieson, A. R. Fausset and David Brown
11:28 As concerning the Gospel they are enemies for your sakes--that is, they are regarded and treated as enemies (in a state of exclusion through unbelief, from the family of God) for the benefit of you Gentiles; in the sense of Rom 11:11, Rom 11:15.
but as touching, the election--of Abraham and his seed.
they are beloved--even in their state of exclusion for the fathers' sakes.
11:2911:29: Քանզի անզե՛ղջ են շնորհքն՝ եւ կոչումն Աստուծոյ[3525]։ [3525] Ոմանք. Շնորհք եւ կոչումն։
29 քանզի Աստծու պարգեւը եւ կոչը անդառնալի են.
29 Վասն զի Աստուծոյ պարգեւներն ու կոչումը առանց զղջալու են։
Քանզի անզեղջ են շնորհքն եւ կոչումն Աստուծոյ:

11:29: Քանզի անզե՛ղջ են շնորհքն՝ եւ կոչումն Աստուծոյ[3525]։
[3525] Ոմանք. Շնորհք եւ կոչումն։
29 քանզի Աստծու պարգեւը եւ կոչը անդառնալի են.
29 Վասն զի Աստուծոյ պարգեւներն ու կոչումը առանց զղջալու են։
zohrab-1805▾ eastern-1994▾ western am▾
11:2929: Ибо дары и призвание Божие непреложны.
11:29  ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ.
11:29. ἀμεταμέλητα ( un-concerned-with ) γὰρ (therefore) τὰ (the-ones) χαρίσματα (grantings-to) καὶ (and) ἡ (the-one) κλῆσις (a-calling) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
11:29. sine paenitentia enim sunt dona et vocatio DeiFor the gifts and the calling of God are without repentance.
29. For the gifts and the calling of God are without repentance.
11:29. For the gifts and the call of God are without regret.
11:29. For the gifts and calling of God [are] without repentance.
For the gifts and calling of God [are] without repentance:

29: Ибо дары и призвание Божие непреложны.
11:29  ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ.
11:29. sine paenitentia enim sunt dona et vocatio Dei
For the gifts and the calling of God are without repentance.
11:29. For the gifts and the call of God are without regret.
11:29. For the gifts and calling of God [are] without repentance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
11:29: For the gifts and calling of God, etc. - The gifts which God has bestowed upon them, and the calling - the invitation, with which he has favored them he will never revoke. In reference to this point there is no change of mind in him; and therefore the possibility and certainty of their restoration to their original privileges, of being the people of God, of enjoying every spiritual blessing with the fullness of the Gentiles, may be both reasonably and safely inferred.
Repentance, when applied to God, signifies simply change of purpose relative to some declarations made subject to certain conditions. See this fully explained and illustrated by himself, Jer 18:7-9.
Albert Barnes: Notes on the Bible - 1834
11:29: For the gifts - The favors or benefits which God bestows on men. The word χάρισμα charisma properly denotes any benefit which is conferred on another as a mere matter of favor, and not of reward; see Rom 5:15-16; Rom 6:23. Such are all the favors which God bestows on sinners including pardon, peace, joy, sanctification, and eternal life.
And calling of God - The word "calling" κλῆσις klē sis here denotes that act of God by which he extends an invitation to people to come and partake of his favors, whether it be by a personal Revelation as to the patriarchs, or by the promises of the gospel, or by the influences of his Spirit. All such invitations or callings imply a pledge that he will bestow the favor, and will not repent, or turn from it. God never draws or invites sinners to himself without being willing to bestow pardon and eternal life. The word "calling" here, therefore, has not respect to external privileges, but to that choosing of a sinner, and influencing him to come to God, which is connected with eternal life.
Without repentance - This does not refer to man, but to God. It does not mean that God confers his favors on man without his exercising repentance, but that God does not repent, or change, in his purposes of bestowing his gifts on man. What he promises he will fulfil; what he purposes to do, he will not change from or repent of. As he made promises to the fathers, he will not repent of them, and will not depart from them; they shall all be fulfilled; and thus it was certain that the ancient people of God, though many of them had become rebellious, and had been cast off, should not be forgotten and abandoned. This is a general proposition respecting God, and one repeatedly made of him in the Scriptures; see Num 23:19, "God is not a man, that he should lie; neither the son of man, that he should repent: hath he not said, and shall he not do it? hath he spoken, and shall he not make it good?" Eze 24:14; Sa1 15:29; Psa 89:35-36; Tit 1:2; Heb 6:18; Jam 1:17. It follows from this,
(1) That all the promises made to the people of God shall be fulfilled.
(2) that his people need not be discouraged or desponding, in times of persecution and trial.
(3) that none who become his true friends will be forsaken, or cast off. God does not bestow the gift of repentance and faith, of pardon and peace, on people, for a temporary purpose; nor does he capriciously withdraw them, and leave the soul to ruin. When he renews a soul, it is with reference to his own glory; and to withdraw those favors, and leave such a soul once renewed to go down to hell, would be as much a violation of all the principles of his nature as it would be to all the promises of the Scripture.
(4) for God to forsake such a soul, and leave it to ruin, would imply that he did repent. It would suppose a change of purpose and of feeling. It would be the character of a capricious being, with no settled plan or principles of action; no confidence could be reposed in him, and his government would be unworthy the affections and trust of his intelligent creation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: Num 23:19; Hos 13:14; Mal 3:6
Geneva 1599
11:29 (15) For the gifts and calling of God [are] without repentance.
(15) The reason or proof: because the covenant made with that nation of everlasting life cannot be frustrated or in vain.
John Gill
11:29 For the gifts and calling of God,.... By "gifts" are meant, not the gifts of nature and providence, as life, health, strength, riches, and honour, which God sometimes gives, and repents of, and takes away; as he repented that he had made man upon earth, and Saul king of Israel; which must be understood by an "anthropopathy", after the manner of men, and that not of a change of the counsel of his mind, but of the course of his providence: nor do gifts here design external gifts of grace, or such gifts of the Spirit, which qualify men for ministerial work, for public service in the church; for these may be taken away, as the "parable" of the "talents" shows, Mt 25:29; see 1Cor 13:8; but the special and spiritual gifts of God's free grace, which relate to the spiritual and eternal welfare of the souls of men, even that, grace which was given to God's elect in Christ before the world was, and all those spiritual blessings wherewith they were then blessed in him: these
are without repentance; that is, they are immutable and unalterable; God never revokes them, or calls them in again, or takes them away from the persons to whom he has made such a previous donation: the reasons are, because that his love from whence they spring is always the same; it admits of no distinction, nor of any degrees, nor of any alteration; and electing grace, according to which these gifts are bestowed, stands sure and immovable; not upon the foot of works, but of the sovereign will of God, and always has its sure and certain effect; and the covenant of grace, in which they are secured, remains firm and inviolable; and indeed, these gifts are no other than the promises of it, which are all yea and amen in Christ, and the blessings of it, which are the sure mercies of David. Whatever God purposes, or promises to give, or really does give to his people, whether into the hands of Christ for them, or into their own, he never repents of or reverses. Agreeably to these words of the apostle, the Jews say (g).
"that the holy blessed God, after , "that he hath given a gift", , "never takes it away from the receiver"; and this is the "Gemara", or doctrine of the Rabbins (h) , "that giving they give, but taking away they do not take away"; the gloss upon it is, , "after it is given":''
the meaning is, that what is once given to men from heaven, is never taken away from them up into heaven: and elsewhere (i) they ask,
"is there any servant to whom his master gives a gift, and returns and takes it away from him?''
Moreover, the apostle here says the same of the "calling of God", as of gifts; by which is meant, not a bare external call by the ministry of the word, which oftentimes is without effect, and may be where persons are neither chosen, nor converted, nor saved; but an internal effectual call, by special, powerful, and efficacious grace; and designs either actual calling, to which are inseparably annexed final perseverance in grace, and eternal glorification; or rather the purpose of God from eternity, to call his people in time, and which is never repented of, or changed. The apostle's argument here is this, that since there are a number of people among the Jews whom God has loved, and has chosen to everlasting salvation, and has in covenant promised to them, and secured and laid up gifts for them, and has determined to call them by his grace; and since all these are unchangeable and irreversible, the future call and conversion of these persons must be sure and certain.
(g) R. Saphorno apud R. Juda Muscato in Sepher. Cosri, fol. 43. (h) T. Bab. Taanith, fol. 25. 1. (i) T. Bab. Erachin, fol. 15. 1.
John Wesley
11:29 For the gifts and the calling of God are without repentance - God does not repent of his gifts to the Jews, or his calling of the gentiles.
Robert Jamieson, A. R. Fausset and David Brown
11:29 For the gifts and calling--"and the calling"
of God are without repentance--"not to be," or "cannot be repented of." By the "calling of God," in this case, is meant that sovereign act by which God, in the exercise of His free choice, "called" Abraham to be the father of a peculiar people; while "the gifts of God" here denote the articles of the covenant which God made with Abraham, and which constituted the real distinction between his and all other families of the earth. Both these, says the apostle, are irrevocable; and as the point for which he refers to this at all is the final destiny of the Israelitish nation, it is clear that the perpetuity through all time of the Abrahamic covenant is the thing here affirmed. And lest any should say that though Israel, as a nation, has no destiny at all under the Gospel, but as a people disappeared from the stage when the middle wall of partition was broken down, yet the Abrahamic covenant still endures in the spiritual seed of Abraham, made up of Jews and Gentiles in one undistinguished mass of redeemed men under the Gospel--the apostle, as if to preclude that supposition, expressly states that the very Israel who, as concerning the Gospel, are regarded as "enemies for the Gentiles' sakes," are "beloved for the fathers' sakes"; and it is in proof of this that he adds, "For the gifts and the calling of God are without repentance." But in what sense are the now unbelieving and excluded children of Israel "beloved for the fathers' sakes?" Not merely from ancestral recollections, as one looks with fond interest on the child of a dear friend for that friend's sake [DR. ARNOLD]--a beautiful thought, and not foreign to Scripture, in this very matter (see 2Chron 20:7; Is 41:8) --but it is from ancestral connections and obligations, or their lineal descent from and oneness in covenant with the fathers with whom God originally established it. In other words, the natural Israel--not "the remnant of them according to the election of grace," but THE NATION, sprung from Abraham according to the flesh--are still an elect people, and as such, "beloved." The very same love which chose the fathers, and rested on the fathers as a parent stem of the nation, still rests on their descendants at large, and will yet recover them from unbelief, and reinstate them in the family of God.
11:3011:30: Զի որպէս եւ դուք երբեմն ապստամբք էիք յԱստուծոյ, եւ արդ ողորմութիւն գտէք առ նոցա ապստամբութեամբն[3526]. [3526] Ոմանք. Ապստամբ էիք յԱստուծոյ... գտէք նոցա ապստամ՛՛։
30 արդարեւ, ինչպէս դուք էլ մի ժամանակ անհնազանդ էիք Աստծուն եւ հիմա ողորմութիւն գտաք նրանց անհնազանդութեամբ,
30 Վասն զի ինչպէս դուք ալ ատեն մը Աստուծոյ չէիք հաւատար բայց հիմա ողորմութիւն գտաք անոնց անհաւատութիւնովը,
Զի որպէս եւ դուք երբեմն ապստամբք էիք յԱստուծոյ, եւ արդ ողորմութիւն գտէք առ նոցա ապստամբութեամբն:

11:30: Զի որպէս եւ դուք երբեմն ապստամբք էիք յԱստուծոյ, եւ արդ ողորմութիւն գտէք առ նոցա ապստամբութեամբն[3526].
[3526] Ոմանք. Ապստամբ էիք յԱստուծոյ... գտէք նոցա ապստամ՛՛։
30 արդարեւ, ինչպէս դուք էլ մի ժամանակ անհնազանդ էիք Աստծուն եւ հիմա ողորմութիւն գտաք նրանց անհնազանդութեամբ,
30 Վասն զի ինչպէս դուք ալ ատեն մը Աստուծոյ չէիք հաւատար բայց հիմա ողորմութիւն գտաք անոնց անհաւատութիւնովը,
zohrab-1805▾ eastern-1994▾ western am▾
11:3030: Как и вы некогда были непослушны Богу, а ныне помилованы, по непослушанию их,
11:30  ὥσπερ γὰρ ὑμεῖς ποτε ἠπειθήσατε τῶ θεῶ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθείᾳ,
11:30. ὥσπερ (As-very) γὰρ (therefore) ὑμεῖς (ye) ποτὲ (whither-also) ἠπειθήσατε (ye-un-conduced-unto) τῷ (unto-the-one) θεῷ, (unto-a-Deity,"νῦν (now) δὲ (moreover) ἠλεήθητε (ye-were-compassioned-unto) τῇ (unto-the-one) τούτων (of-the-ones-these) ἀπειθίᾳ, (unto-an-un-conducing-unto,"
11:30. sicut enim aliquando et vos non credidistis Deo nunc autem misericordiam consecuti estis propter illorum incredulitatemFor as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
30. For as ye in time past were disobedient to God, but now have obtained mercy by their disobedience,
11:30. And just as you also, in times past, did not believe in God, but now you have obtained mercy because of their unbelief,
11:30. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

30: Как и вы некогда были непослушны Богу, а ныне помилованы, по непослушанию их,
11:30  ὥσπερ γὰρ ὑμεῖς ποτε ἠπειθήσατε τῶ θεῶ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθείᾳ,
11:30. sicut enim aliquando et vos non credidistis Deo nunc autem misericordiam consecuti estis propter illorum incredulitatem
For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
11:30. And just as you also, in times past, did not believe in God, but now you have obtained mercy because of their unbelief,
11:30. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
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Adam Clarke: Commentary on the Bible - 1831
11:30: For as ye in times past - The apostle pursues his argument in favor of the restoration of the Jews. As ye, Gentiles, in times past - for many ages back.
Have not believed - Were in a state of alienation from God, yet not so as to be totally and for ever excluded,
Have now obtained mercy - For ye are now taken into the kingdom of the Messiah; through their unbelief - by that method which, in destroying the Jewish peculiarity, and fulfilling the Abrahamic covenant, has occasioned the unbelief and obstinate opposition of the Jews.
Albert Barnes: Notes on the Bible - 1834
11:30: For as ye - You who were Gentiles.
In times past - Before the gospel was preached. This refers to the former idolatrous and sinful state of the pagan world; compare Eph 2:2; Act 14:16.
Have not believed God - Or have not obeyed God. This was the character of all the pagan nations.
Yet have now obtained mercy - Have been pardoned and admitted to the favor of God.
Through their unbelief - By means of the unbelief and rejection of the Jews; see the note at Rom 11:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: as ye: Co1 6:9-11; Eph 2:1, Eph 2:2, Eph 2:12, Eph 2:13, Eph 2:19-21; Col 3:7; Tit 3:3-7
believed: or, obeyed
obtained: Rom 11:31; Co1 7:25; Co2 4:1; Ti1 1:18; Pe1 2:10
through: Rom 11:11-19
Geneva 1599
11:30 (16) For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
(16) Another reason: because even though they who are hardened are worthily punished, yet this stubbornness of the Jews has not so that there would be a hatred of that nation, but so that an entry might be as it were opened to bring in the Gentiles, and afterward the Jews being inflamed with jealousy of that mercy which is shown to the Gentiles might themselves also be partakers of the same benefit, and so it might appear that both Jews and Gentiles are saved only by the free mercy and grace of God, which could not have been so manifest if at the beginning God had brought all together into the Church, or if he had saved the nation of the Jews without this interruption.
John Gill
11:30 For as ye in times past have not believed God,.... The times referred to, are the times of ignorance, idolatry, and superstition; when God suffered the Gentiles, for many hundreds of years, to walk in their own ways; while the Jews were his favourite people, were chosen by him above all people, separated from them, and distinguished by his goodness; had his word and oracles, his judgments and his statutes to direct them, and many other valuable blessings: the times before the coming of the Messiah are here meant, when these people sat in darkness, and in the region of the shadow of death; till Christ, who came to lighten the Gentiles, sent his Gospel among them, and which has been attended with great success; in these times they were in a state of incredulity: they either, as some of them, did not believe there was a God, or that there was but one God, at least but very few believed it; and these did not know who he was; nor did they glorify him as God, or perform any true spiritual worship to him: the far greater part believed there were more gods, and did service to them which by nature were no gods, and fell down to idols of gold, and silver, and wood, and stone:
and yet have now obtained mercy through their unbelief; that is, they were regenerated, effectually called and converted, through the rich and abundant mercy of God; repentance unto life was granted to them; and faith in our Lord Jesus, as a free grace gift, was bestowed upon them; and they had an application of pardoning grace and mercy, through the blood of Christ, made unto them; and all this through the unbelief of the Jews: not that their unbelief could be the cause of their obtaining mercy; but the Jews not believing in the Messiah, but rejecting him, and contradicting and blaspheming his Gospel, it was taken away from them, and carried to the Gentiles; which was the means of their believing in Christ, and obtaining mercy; so that the unbelief of the Jews was the occasion and means, in Providence, of bringing the Gospel to the Gentiles, whereby faith came; see Rom 11:11. This mercy they are said to enjoy "now"; for the present time of the Gospel is the dispensation of mercy to the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
11:30 For as ye in times past have not believed--or, "obeyed"
God--that is, yielded not to God "the obedience of faith," while strangers to Christ.
yet now have obtained mercy through--by occasion of
their unbelief--(See on Rom 11:11; Rom 11:15; Rom 11:28).
11:3111:31: նո՛յնպէս եւ նոքա այժմ ապստամբք եղեն առ ձերով ողորմութեամբդ. զի եւ նոքա ողորմութիւն գտցեն[3527]։ [3527] Ոմանք. Ապսամբ եղեն։
31 նոյնպէս եւ նրանք այժմ անհնազանդ եղան ձեր այդ ողորմութեան պատճառով, որպէսզի իրենք էլ իրենց հերթին ողորմութիւն գտնեն.
31 Նոյնպէս անոնք ալ հիմա անհաւատ եղան, որպէս զի ձեր ողորմութիւն գտնելովը՝ իրենք* ալ ողորմութիւն գտնեն։
նոյնպէս եւ նոքա այժմ ապստամբք [31]եղեն առ ձերով ողորմութեամբդ, զի եւ`` նոքա ողորմութիւն գտցեն:

11:31: նո՛յնպէս եւ նոքա այժմ ապստամբք եղեն առ ձերով ողորմութեամբդ. զի եւ նոքա ողորմութիւն գտցեն[3527]։
[3527] Ոմանք. Ապսամբ եղեն։
31 նոյնպէս եւ նրանք այժմ անհնազանդ եղան ձեր այդ ողորմութեան պատճառով, որպէսզի իրենք էլ իրենց հերթին ողորմութիւն գտնեն.
31 Նոյնպէս անոնք ալ հիմա անհաւատ եղան, որպէս զի ձեր ողորմութիւն գտնելովը՝ իրենք* ալ ողորմութիւն գտնեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:3131: так и они теперь непослушны для помилования вас, чтобы и сами они были помилованы.
11:31  οὕτως καὶ οὖτοι νῦν ἠπείθησαν τῶ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ [νῦν] ἐλεηθῶσιν·
11:31. οὕτως (unto-the-one-this) καὶ (and) οὗτοι (the-ones-these) νῦν (now) ἠπείθησαν (they-un-conduced-unto) τῷ (unto-the-one) ὑμετέρῳ (unto-yours) ἐλέει (unto-a-compassion,"ἵνα (so) καὶ (and) αὐτοὶ (them) νῦν (now) ἐλεηθῶσιν: (they-might-have-been-compassioned-unto)
11:31. ita et isti nunc non crediderunt in vestram misericordiam ut et ipsi misericordiam consequanturSo these also now have not believed, for your mercy, that they also may obtain mercy.
31. even so have these also now been disobedient, that by the mercy shewn to you they also may now obtain mercy.
11:31. so also have these now not believed, for your mercy, so that they might obtain mercy also.
11:31. Even so have these also now not believed, that through your mercy they also may obtain mercy.
Even so have these also now not believed, that through your mercy they also may obtain mercy:

31: так и они теперь непослушны для помилования вас, чтобы и сами они были помилованы.
11:31  οὕτως καὶ οὖτοι νῦν ἠπείθησαν τῶ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ [νῦν] ἐλεηθῶσιν·
11:31. ita et isti nunc non crediderunt in vestram misericordiam ut et ipsi misericordiam consequantur
So these also now have not believed, for your mercy, that they also may obtain mercy.
11:31. so also have these now not believed, for your mercy, so that they might obtain mercy also.
11:31. Even so have these also now not believed, that through your mercy they also may obtain mercy.
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Adam Clarke: Commentary on the Bible - 1831
11:31: Even so have these also - In like manner the Jews are, through their infidelity, shut out of the kingdom of God: -
That through your mercy - But this exclusion will not be everlasting; but this will serve to open a new scene when, through farther displays of mercy to you Gentiles, they also may obtain mercy - shall be received into the kingdom of God again; and this shall take place whenever they shall consent to acknowledge the Lord Jesus, and see it their privilege to be fellow heirs with the Gentiles of the grace of life.
As sure, therefore, as the Jews were once in the kingdom, and the Gentiles were not; as sure as the Gentiles are now in the kingdom, and the Jews are not; so surely will the Jews be brought back into that kingdom.
Albert Barnes: Notes on the Bible - 1834
11:31: Even so have these ... - That is, the Jews.
That through your mercy ... - The immediate effect of the unbelief of the Jews was to confer salvation on the Gentiles, or to open the way for the preaching of the gospel to them. But its remote effect would be to secure the preaching of the gospel again to the Jews. Through the mercy, that is, the compassion or deep feeling of the converted Gentiles; through the deep and tender pity which they would feel for the blinded and degraded Jews: the gospel should be again carried to them, and they should be recalled to the long lost favor of God. Each party should thus cause salvation to come to the other - the Jews to the Gentiles by their unbelief; but the Gentiles, in their turn, to the Jews by their belief. We may here learn,
(1) That the Jews are to be converted by the instrumentality of the Gentiles. It is not to be by miracle, but by the regular and common way in which God blesses people.
(2) that this is to be done by the mercy, or compassion of the Gentiles; by their taking pity on the lost and wretched condition of the Jewish people.
(3) it is to be when the abundance of the Gentiles - that is, when great numbers of the Gentiles - shall be called in.
It may be asked here whether the time is not approaching for the Gentiles to make efforts to bring the Jews to the knowledge of the Messiah. Hitherto those efforts have been unsuccessful; but it will not always be so; the time is coming when the promises of God in regard to them shall be fulfilled. Christians shall be moved with deep compassion for the degraded and forsaken Jews, and they shall be called into the kingdom of God, and made efficient agents in extending the gospel through the whole world. May the time soon come when they shall feel as they should, for the rejected and forsaken children of Abraham, and when their labors for their conversion shall be attended with success.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: believed: or, obeyed, Rom 10:16, Rom 11:15, Rom 11:25
John Gill
11:31 Even so have these also now not believed,.... Now is the time of the Jews' unbelief, blindness has happened to them, the vail is over their hearts; as the Gentiles formerly did not believe God, so the Jews do not now; though they believe there is a God, and that there is but one God, yet they do not believe God in Christ; nor that he is the Father of Christ; or that Christ is the Son of God, the true Messiah, and Saviour of the world: they do not believe, as some read the words, connecting them with the next clause, and so they stand in the original text, "in your mercy"; meaning either Christ, in whom the Gentiles obtained mercy; or the Gospel, the means of it; or the sense is, that they do not believe that mercy belongs to the Gentiles, having entertained a notion, treat the Messiah, and the blessings of mercy and goodness by him, are peculiar to Israel: but our version after Beza, who follows Theophylact, connects the clause with the following,
that through your mercy they may obtain mercy; not through the mercy the Gentiles show to others, but which they have received of God; and principally intends faith, which springs from the mercy of God, and is a gift of his pure, free, rich grace; and stands opposed to the unbelief of the Jews, through which the Gentiles are said to obtain mercy; and the meaning: is, that in time to come, the Jews, observing the mercy obtained and enjoyed by the Gentiles, will be provoked to jealousy, and stirred up to an emulation of them, to seek for the same mercy at the same hands, and in the same way, they have had it; see Rom 11:11; The apostle's argument in favour of the call and conversion of the Jews, upon the whole is this, that since the unbelief of the Gentiles was no bar to their obtaining mercy, and that through the infidelity of the Jews; then it cannot be thought, that the present blindness, hardness of heart, enmity, and unbelief, which now attend the Jews, can be any obstacle to their obtaining mercy in the same way the Gentiles have; but as the one has been, the other also will be.
Robert Jamieson, A. R. Fausset and David Brown
11:31 Even so have these--the Jews.
now not believed--or, "now been disobedient"
that through your mercy--the mercy shown to you.
they also may obtain mercy--Here is an entirely new idea. The apostle has hitherto dwelt upon the unbelief of the Jews as making way for the faith of the Gentiles--the exclusion of the one occasioning the reception of the other; a truth yielding to generous, believing Gentiles but mingled satisfaction. Now, opening a more cheering prospect, he speaks of the mercy shown to the Gentiles as a means of Israel's recovery; which seems to mean that it will be by the instrumentality of believing Gentiles that Israel as a nation is at length to "look on Him whom they have pierced and mourn for Him," and so to "obtain mercy." (See 2Cor 3:15-16).
11:3211:32: Քանզի արգել Աստուած զամենեսին յանհաւանութիւն, զի ամենեցո՛ւն ողորմեսցի[3528]։ [3528] Ոմանք. Զամենեսեան յանհաւանութիւնն, զի։ Ուր Ոսկան. յանհաւանութեան։
32 քանի որ Աստուած բոլորին էլ արգելափակեց անհաւատութեան մէջ, որպէսզի բոլորին էլ ողորմի:
32 Վասն զի Աստուած ամէնքն ալ անհաւատութեան մէջ արգիլեց, որպէս զի ամենուն ողորմի։
Քանզի արգել Աստուած զամենեսին յանհաւանութիւն, զի ամենեցուն ողորմեսցի:

11:32: Քանզի արգել Աստուած զամենեսին յանհաւանութիւն, զի ամենեցո՛ւն ողորմեսցի[3528]։
[3528] Ոմանք. Զամենեսեան յանհաւանութիւնն, զի։ Ուր Ոսկան. յանհաւանութեան։
32 քանի որ Աստուած բոլորին էլ արգելափակեց անհաւատութեան մէջ, որպէսզի բոլորին էլ ողորմի:
32 Վասն զի Աստուած ամէնքն ալ անհաւատութեան մէջ արգիլեց, որպէս զի ամենուն ողորմի։
zohrab-1805▾ eastern-1994▾ western am▾
11:3232: Ибо всех заключил Бог в непослушание, чтобы всех помиловать.
11:32  συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν ἵνα τοὺς πάντας ἐλεήσῃ.
11:32. συνέκλεισεν (it-latched-together) γὰρ (therefore,"ὁ (the-one) θεὸς (a-Deity,"τοὺς (to-the-ones) πάντας ( to-all ) εἰς (into) ἀπειθίαν (to-an-un-conducing-unto,"ἵνα (so) τοὺς (to-the-ones) πάντας ( to-all ) ἐλεήσῃ. (it-might-have-compassioned-unto)
11:32. conclusit enim Deus omnia in incredulitatem ut omnium misereaturFor God hath concluded all in unbelief, that he may have mercy on all.
32. For God hath shut up all unto disobedience, that he might have mercy upon all.
11:32. For God has enclosed everyone in unbelief, so that he may have mercy on everyone.
11:32. For God hath concluded them all in unbelief, that he might have mercy upon all.
For God hath concluded them all in unbelief, that he might have mercy upon all:

32: Ибо всех заключил Бог в непослушание, чтобы всех помиловать.
11:32  συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν ἵνα τοὺς πάντας ἐλεήσῃ.
11:32. conclusit enim Deus omnia in incredulitatem ut omnium misereatur
For God hath concluded all in unbelief, that he may have mercy on all.
11:32. For God has enclosed everyone in unbelief, so that he may have mercy on everyone.
11:32. For God hath concluded them all in unbelief, that he might have mercy upon all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Ибо всех заключил Бог в непослушание... Бог сделал со всем человечеством, пребывавшим в грехах, то, что люди стали чувствовать себя как бы заключенными в темницу, в оковы, стали крайне тяготиться своим греховным состоянием. След., Апостол говорит не о том, что Бог привел людей ко греху непослушания, а о том, что Он возбудил в грешниках чувство бессилия в деле спасения и сознание своей ответственности пред Богом. А сделал Он это через то, что предоставил язычникам погрязать во грехах и страстях, а евреям - пребывать в ослеплении и суетном служении букве закона [Разные мнения о судьбе еврейского народа см. в брошюре Н. Розанова "Будущность еврейского народа при свете откровений". М. 1901: г.].
Adam Clarke: Commentary on the Bible - 1831
11:32: For God hath concluded them all in unbelief - Συνεκλεισε γαρ ὁ Θεος, God hath shut or locked them all up under unbelief. This refers to the guilty state of both Jews and Gentiles. They had all broken God's law - the Jews, the written law; the Gentiles, the law written in their hearts; see Rom 1:19, Rom 1:20; Rom 2:14, Rom 2:15. They are represented here as having been accused if their transgressions; tried at God's bar; found guilty on being tried; condemned to the death they had merited; remanded to prison, till the sovereign will, relative to their execution, should be announced; shut or locked up, under the jailer, unbelief; and there both continued in the same state, awaiting the execution of their sentence: but God, in his own compassion, moved by no merit in either party, caused a general pardon by the Gospel to be proclaimed to all. The Jews have refused to receive this pardon on the terms which God has proposed it, and therefore continue locked up under unbelief. The Gentiles have welcomed the offers of grace, and are delivered out of their prison. But, as the offers of mercy continue to be made to all indiscriminately, the time will come when the Jews, seeing the vast accession of the Gentile world to the kingdom of the Messiah, and the glorious privileges which they in consequence enjoy, shall also lay hold on the hope set before them, and thus become with the Gentiles one flock under one shepherd and bishop of all their souls. The same figure is used Gal 3:22, Gal 3:23. But the Scripture hath concluded συνεκλεισεν, locked up all under sin, that the promise, by faith of Christ Jesus, might be given to them that believe. But before faith came, we were kept, εφρουρουμεθα, we were guarded as in a strong hold, under the law; shut up, συγκεκλεισμενοι, locked up together unto the faith which should afterwards be revealed. It is a fine and well chosen metaphor in both places, and forcibly expresses the guilty, helpless, wretched state of both Jews and Gentiles.
Albert Barnes: Notes on the Bible - 1834
11:32: For God hath concluded ... - The word translated here "concluded" sunekleise, is rendered in the margin "shut them all up together." It is properly used in reference to those who are shut up in prison, or to those in a city who are shut up by a besieging army; 1 Macc. 5:5; 6:18; 11:65; 15:25; Jos 6:6; Isa 45:1. It is used in the New Testament of fish taken in a net; Luk 5:6, "They enclosed a great multitude of fishes;" Gal 3:22, "But the Scripture hath concluded all under sin, that the promise, etc." In this place the Scripture is declared to have shut them up under sin, that is, declared them to be sinners; gave no hope of rescue by any works of their own; and thus kept them Rom 11:23 "shut up unto the faith which should afterward be Rev_ealed." All are represented, therefore, as in prison, enclosed or confined by God, and to be liberated only in his own way and time. In regard to the agency of God in this, we may remark:
(1) That the word does not mean that God compelled them to disbelieve the gospel. When, in Gal 3:22, the Scripture is said to have included all under sin, it is not meant that the Scripture compelled them not to believe.
(2) the word does not imply that the sin and unbelief for which they were shut up were not voluntary. Even when a man is committed to prison, the crime which brought him there is voluntary, and for it he is responsible.
(3) the keeper of a prison does no wrong in confining a criminal; or the judge in condemning him; or the executioner in fulfilling the sentence of the Law. So of God. What he does is not to compel people to remain under unbelief, but to declare that they are so; so to encompass them with the proof of it that they shall realize that there is no escape from the evidence of it, and thus to press on them the evidence of their need of a Saviour. This he does in relation to all sinners who ever become converted.
(4) yet God permitted this; suffered Jews and Gentiles to fall into unbelief, and to be concluded under it, because he had a special purpose to answer in leaving man to the power of sin and unbelief. One of those purposes was, doubtless, to manifest the power of his grace and mercy in the plan of redemption.
(5) in all this, and in all other sin man is voluntary. He chooses his course of evil; and God is under no obligation to compel him to do otherwise. Being under unbelief, God declares the fact, and avails himself of it, in the plan of salvation by grace.
Them all - Both Jews and Gentiles.
In unbelief - εἰς eis. "Unto unbelief." He has delivered them over unto unbelief, as a man is delivered over into prison. This is the literal meaning of the expression.
That he might have mercy upon all - Mercy is favor shown to the undeserving. It could not have been shown to the Jews and the Gentiles unless it was before proved that they were guilty. For this purpose proof was furnished that they were all in unbelief. It was clear, therefore, that if favor was shown to either, it must be on the same ground, that of mere undeserved mercy. Thus, all people were on a level; and thus all might be admitted to heaven without any invidious distinctions, or any dealings that were not in accordance with mercy and love. "The emphasis in this verse is on the word "mercy." It signifies that God is under obligation to no one, and therefore that all are saved by grace, because all are equally ruined." (Calvin.) It does not prove that all people will be saved; but that those who are saved shall be alike saved by the mercy of God; and that He intends to confer salvation on Jews and Gentiles on the same terms. This is properly the close of the argument of this Epistle. By several independent trains of reasoning, the apostle had come to the same conclusion, that the Jews had no special privileges in regard to religion, that all people were on a level, and that there was no hope of salvation for any but in the mercy of a sovereign God. This conclusion, and the wonderful train of events which had led to this state of things, give rise to the exclamations and ascriptions of praise with which the chapter closes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: God: Rom 3:9, Rom 3:22; Gal 3:22
concluded them all: or, shut them all up together, Joh 1:7, Joh 12:32; Ti1 2:4-6
Geneva 1599
11:32 For God hath concluded them (f) all in unbelief, that he might have mercy upon all.
(f) Both Jews and Gentiles.
John Gill
11:32 For God hath concluded them all in unbelief,.... Both Jews and Gentiles, particularly God's elect among them: some think the metaphor is taken from the binding up of sheaves in bands; and that Jews and Gentiles are the sheaves, and unbelief the band, in which they are bound together; but the apostle is not speaking of their being together in unbelief, but as separate, first the Gentiles, and now the Jews: rather it seems to be taken from a prison, and Jews and Gentiles are represented as prisoners, and unbelief the prison, in which they are shut up by God: not that God is the author of unbelief, or of any other sin in men; he does not put it into them, or them into that, but finding them in unbelief, concludes them in it, or leaves them in such a state, and does not as yet however deliver out of it, or say to the prisoners, go forth: moreover, to be "concluded in unbelief", is the same as to be "concluded under sin", Gal 3:22; that is, to be thoroughly convinced of it; and to be held and bound down by such a sense of it in the conscience, as to see no way to escape deserved punishment, or to obtain salvation, but by fleeing to the mercy of God in Christ:
that he might have mercy upon all: not upon all the individuals of Jews and Gentiles; for all are not concluded in, or convinced of the sin of unbelief, but only such who are eventually believers, as appears from the parallel text, Gal 3:22; and designs all God's elect among the Jews, called "their fulness", Rom 11:12; and all God's elect among the Gentiles, called "the fulness of the Gentiles", Rom 11:25; for whom he has mercy in store, and will bestow it on them; and in order to bring them to a sense of their need of it, and that he may the more illustriously display the riches of it, he leaves them for a while in a state of unbelief, and then by his Spirit thoroughly convinces them of it, and gives them faith to look to, and believe in, the mercy of our Lord Jesus Christ, unto eternal life.
John Wesley
11:32 For God hath shut up all together in disobedience - Suffering each in their turn to revolt from him. First, God suffered the gentiles in the early age to revolt, and took the family of Abraham as a peculiar seed to himself. Afterwards he permitted them to fall through unbelief, and took in the believing gentiles. And he did even this to provoke the Jews to jealousy, and so bring them also in the end to faith. This was truly a mystery in the divine conduct, which the apostle adores with such holy astonishment.
Robert Jamieson, A. R. Fausset and David Brown
11:32 For God hath concluded them all in unbelief--"hath shut them all up to unbelief"
that he might have mercy upon all--that is, those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews [FRITZSCHE, THOLUCK, OLSHAUSEN, DE WETTE, PHILIPPI, STUART, HODGE]. Certainly it is not "all mankind individually" [MEYER, ALFORD]; for the apostle is not here dealing with individuals, but with those great divisions of mankind, Jew and Gentile. And what he here says is that God's purpose was to shut each of these divisions of men to the experience first of an humbled, condemned state, without Christ, and then to the experience of His mercy in Christ.
11:3311:33: Ո՞վ խորք մեծութեան եւ իմաստութեան եւ գիտութեանն Աստուծոյ. որպէս առանց քննելո՛յ են դատաստանք նորա, եւ առանց զննելո՛յ են ճանապարհք նորա[3529]։ [3529] Ոմանք. Մեծութեանն եւ իմաստութեանն։ Օրինակ մի ընդ Ոսկանայ. Որպէս զի առանց քննելոյ։
33 Օ՜, խորութիւն Աստծու հարստութեան, իմաստութեան եւ գիտութեան: Ինչքա՜ն անքննելի են նրա դատաստանները, եւ անզննելի՝ նրա ճանապարհները:
33 Ո՜վ Աստուծոյ մեծութեան ու իմաստութեան եւ գիտութեան խորունկութիւնը. ի՜նչպէս անքննելի են իր դատաստանները ու անզննելի են իր ճամբաները։
Ո՜վ խորք մեծութեան եւ իմաստութեան եւ գիտութեանն Աստուծոյ, ո՜րպէս առանց քննելոյ են դատաստանք նորա, եւ առանց զննելոյ են ճանապարհք նորա:

11:33: Ո՞վ խորք մեծութեան եւ իմաստութեան եւ գիտութեանն Աստուծոյ. որպէս առանց քննելո՛յ են դատաստանք նորա, եւ առանց զննելո՛յ են ճանապարհք նորա[3529]։
[3529] Ոմանք. Մեծութեանն եւ իմաստութեանն։ Օրինակ մի ընդ Ոսկանայ. Որպէս զի առանց քննելոյ։
33 Օ՜, խորութիւն Աստծու հարստութեան, իմաստութեան եւ գիտութեան: Ինչքա՜ն անքննելի են նրա դատաստանները, եւ անզննելի՝ նրա ճանապարհները:
33 Ո՜վ Աստուծոյ մեծութեան ու իմաստութեան եւ գիտութեան խորունկութիւնը. ի՜նչպէս անքննելի են իր դատաստանները ու անզննելի են իր ճամբաները։
zohrab-1805▾ eastern-1994▾ western am▾
11:3333: О, бездна богатства и премудрости и ведения Божия! Как непостижимы судьбы Его и неисследимы пути Его!
11:33  ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ.
11:33. Ὢ (Oh) βάθος (a-depth) πλούτου (of-a-wealth) καὶ (and) σοφίας (of-a-wisdoming-unto) καὶ (and) γνώσεως (of-an-acquainting) θεοῦ: (of-a-Deity) ὡς (as) ἀνεξεραύνητα ( un-searched-out ) τὰ (the-ones) κρίματα (separatings-to) αὐτοῦ (of-it) καὶ (and) ἀνεξιχνίαστοι ( un-tracked-out ) αἱ (the-ones) ὁδοὶ (ways) αὐτοῦ. (of-it)
11:33. o altitudo divitiarum sapientiae et scientiae Dei quam inconprehensibilia sunt iudicia eius et investigabiles viae eiusO the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
33. O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out!
11:33. Oh, the depths of the richness of the wisdom and knowledge of God! How incomprehensible are his judgments, and how unsearchable are his ways!
11:33. 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!
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:

33: О, бездна богатства и премудрости и ведения Божия! Как непостижимы судьбы Его и неисследимы пути Его!
11:33  ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ.
11:33. o altitudo divitiarum sapientiae et scientiae Dei quam inconprehensibilia sunt iudicia eius et investigabiles viae eius
O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
11:33. Oh, the depths of the richness of the wisdom and knowledge of God! How incomprehensible are his judgments, and how unsearchable are his ways!
11:33. 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!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-36: Апостол заключает отдел IX-ХI гл., а вместе и всю дидактическую часть послания благодарением и славословием Богу, Который неисследимыми для человека путями ведет все к предназначенной Им от века цели. Все от Бога, через Бога и к Богу - вот основная мысль этого славословия. В частности, напр., народ израильский обратится. - Премудрость (sofia) - это премудрость Божественная, которую имеет Бог и которую Он проявляет в деле домостроительства человеческого спасения. - Ведение (gnwsiV) - это познание, какое мы приобретаем о существе и действиях Божиих, размышляя о великом деле спасения. Бог есть источник света - это и есть Его премудрость, обнаруживающаяся в Евангелии, а в Его свете и мы видим свет - это и есть ведение о Боге, или познание о Боге, какое мы получаем из Евангелия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Divine Sovereignty.A. D. 58.
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 counsellor? 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 for ever. Amen.

The apostle having insisted so largely, through the greatest part of this chapter, upon reconciling the rejection of the Jews with the divine goodness, he concludes here with the acknowledgment and admiration of the divine wisdom and sovereignty in all this. Here the apostle does with great affection and awe adore,

I. The secrecy of the divine counsels: O the depth! in these proceedings towards the Jews and Gentiles; or, in general, the whole mystery of the gospel, which we cannot fully comprehend.--The riches of the wisdom and knowledge of God, the abundant instances of his wisdom and knowledge in contriving and carrying on the work of our redemption by Christ, a depth which the angels pry into, 1 Pet. i. 12. Much more may it puzzle any human understanding to give an account of the methods, and reasons, and designs, and compass of it. Paul was as well acquainted with the mysteries of the kingdom of God as ever any mere man was; and yet he confesses himself at a loss in the contemplation, and, despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those that know most in this state of imperfection cannot but be most sensible of their own weakness and short-sightedness, and that after all their researches, and all their attainments in those researches, while they are here they cannot order their speech by reason of darkness. Praise is silent to thee, Ps. lxv. 1.-- The depth of the riches. Men's riches of all kinds are shallow, you may soon see the bottom; but God's riches are deep (Ps. xxxvi. 6): Thy judgments are a great deep. There is not only depth in the divine counsels, but riches too, which denotes an abundance of that which is precious and valuable, so complete are the dimensions of the divine counsels; they have not only depth and height, but breadth and length (Eph. iii. 18), and that passing knowledge, v. 19.-- Riches of the wisdom and knowledge of God. His seeing all things by one clear, and certain, and infallible view--all things that are, or ever were, or ever shall be,--that all is naked and open before him: there is his knowledge. His ruling and ordering all things, directing and disposing them to his own glory, and bringing about his own purposes and counsels in all; this is his wisdom. And the vast extent of both these is such a depth as is past our fathoming, and we may soon lose ourselves in the contemplation of them. Such knowledge is too wonderful for me, Ps. cxxxix. 6. Compare v. 17, 18.-- How unsearchable are his judgments! that is, his counsels and purposes: and his ways, that is, the execution of these counsels and purposes. We know not what he designs. When the wheels are set in motion, and Providence has begun to work, yet we know not what he has in view; it is past finding out. This does not only overturn all our positive conclusions about the divine counsels, but it also checks all our curious enquiries. Secret things belong not to us, Deut. xxix. 29. God's way is in the sea, Ps. lxxvii. 19. Compare Job xxiii. 8, 9; Ps. xcvii. 2. What he does we know not now, John xiii. 7. We cannot give a reason of God's proceedings, nor by searching find out God. See Job v. 9; ix. 10. The judgments of his mouth, and the way of our duty, blessed be God, are plain and easy, it is a high-way; but the judgments of his hands, and the ways of his providence, are dark and mysterious, which therefore we must not pry into, but silently adore and acquiesce in. The apostle speaks this especially with reference to that strange turn, the casting off of the Jews and the entertainment of the Gentiles, with a purpose to take in the Jews again in due time; these were strange proceedings, the choosing of some, the refusing of others, and neither according to the probabilities of human conjecture. Even so, Father, because it seemed good in thing eyes. These are methods unaccountable, concerning which we must say, O the depth!--Past finding out, anexichniastoi--cannot be traced. God leaves no prints nor footsteps behind him, does not make a path to shine after him; but his paths of providence are new every morning. He does not go the same way so often as to make a track of it. How little a portion is heard of him! Job xxvi. 14. It follows (v. 34), For who hath known the mind of the Lord? Is there any creature made of his cabinet-council, or laid, as Christ was, in the bosom of the Father? Is there any to whom he has imparted his counsels, or that is able, upon the view of his providences, to know the way that he takes? There is so vast a distance and disproportion between God and man, between the Creator and the creature, as for ever excludes the thought of such an intimacy and familiarity. The apostle makes the same challenge (1 Cor. ii. 16): For who hath known the mind of the Lord? And yet there he adds, But we have the mind of Christ, which intimates that through Christ true believers, who have his Spirit, know so much of the mind of God as is necessary to their happiness. He that knew the mind of the Lord has declared him, John i. 18. And so, though we know not the mind of the Lord, yet, if we have the mind of Christ, we have enough. The secret of the Lord is with those that fear him, Ps. xxv. 14. Shall I hide from Abraham the thing which I do? See John xv. 15.-- Or who has been his counsellor? He needs no counsellor, for he is infinitely wise; nor is any creature capable of being his counsellor; this would be like lighting a candle to the sun. This seems to refer to that scripture (Isa. xl. 13, 14), Who hath directed the Spirit of the Lord, or, being his counsellor, hath taught him? With whom took he counsel? &c. It is the substance of God's challenge to Job concerning the work of creation (Job xxxviii.), and is applicable to all the methods of his providence. It is nonsense for any man to prescribe to God, or to teach him how to govern the world.

II. The sovereignty of the divine counsels. In all these things God acts as a free agent, does what he will, because he will, and gives not account of any of his matters (Job xxiii. 13; xxxiii. 13), and yet there is no unrighteousness with him. To clear which,

1. He challenges any to prove God a debtor to him (v. 35): Who hath first given to him? Who is there of all the creatures that can prove God is beholden to him? Whatever we do for him, or devote to him, it must be with that acknowledgment, which is for ever a bar to such demands (1 Chron. xxix. 14): Of thine own we have given thee. All the duties we can perform are not requitals, but rather restitutions. If any can prove that God is his debtor, the apostle here stands bound for the payment, and proclaims, in God's name, that payment is ready: It shall be recompensed to him again. It is certain God will let nobody lose by him; but never any one yet durst make a demand of this kind, or attempt to prove it. This is here suggested, (1.) To silence the clamours of the Jews. When God took away their visible church-privileges from them, he did but take his own: and may he not do what he will with his own--give or withhold his grace where and when he pleases? (2.) To silence the insultings of the Gentiles. When God sent the gospel among them, and gave so many of them grace and wisdom to accept of it, it was not because he owed them so much favour, or that they could challenge it as a debt, but of his own good pleasure.

2. He resolves all into the sovereignty of God (v. 36): For of him, and through him, and to him, are all things, that is, God is all in all. All things in heaven and earth (especially those things which relate to our salvation, the things which belong to our peace) are of him by way of creation, through him by way of providential influence, that they may be to him in their final tendency and result. Of God as the spring and fountain of all, through Christ, God-man, as the conveyance, to God as the ultimate end. These three include, in general, all God's causal relations to his creatures: of him as the first efficient cause, through him as the supreme directing cause, to him as the ultimate final cause; for the Lord hath made all for himself, Rev. iv. 11. If all be of him and through him, there is all the reason in the world that all should be to him and for him. It is a necessary circulation; if the rivers received their waters from the sea, they return them to the sea again, Eccl. i. 7. To do all to the glory of God is to make a virtue of necessity; for all shall in the end be to him, whether we will or no. And so he concludes with a short doxology: To whom be glory for ever, Amen. God's universal agency as the first cause, the sovereign ruler, and the last end, ought to be the matter of our adoration. Thus all his works do praise him objectively; but his saints do bless him actively; they hand that praise to him which all the creatures do minister matter for, Ps. cxlv. 10. Paul had been discoursing at large of the counsels of God concerning man, sifting the point with a great deal of accuracy; but, after all, he concludes with the acknowledgment of the divine sovereignty, as that into which all these things must be ultimately resolved, and in which alone the mind can safely and sweetly rest. This is, if not the scholastic way, yet the Christian way, of disputation. Whatever are the premises, let god's glory be the conclusion; especially when we come to talk of the divine counsels and actings, it is best for us to turn our arguments into awful and serious adorations. The glorified saints, that see furthest into these mysteries, never dispute, but praise to eternity.
Adam Clarke: Commentary on the Bible - 1831
11:33: O the depth of the riches both of the wisdom and knowledge of God! - This is a very proper conclusion of the whole preceding discourse. Wisdom may here refer to the designs of God; knowledge, to the means which he employs to accomplish these designs. The designs are the offspring of infinite wisdom, and therefore they are all right; the means are the most proper, as being the choice of an infinite knowledge that cannot err; we may safely credit the goodness of the design, founded in infinite wisdom; we may rely on the due accomplishment of the end, because the means are chosen and applied by infinite knowledge and skill.
Albert Barnes: Notes on the Bible - 1834
11:33: O the depth ... - This passage should have been translated "O the depth of the riches, and of the wisdom, and of the knowledge of God." The apostle has three subjects of admiration. Our translation, by the word "both" introduced here, confines it to two. The apostle wishes to express his admiration of the riches and the wisdom, and the knowledge of God. So the Syriac, Arabic, etc. Our translation has followed the Latin Vulgate. The word "depth" is applied in the Scriptures to anything vast and incomprehensible. As the abyss or the ocean is unfathomable, so the word comes to denote what words cannot express, or what we cannot comprehend; Psa 36:6, "Thy judgments are a great deep;" Co1 2:10," The Spirit searcheth ... the deep things of God;" Rev 2:24, "The depths of Satan" - the deep, profound, cunning, and wicked plans of Satan.
Riches - See the note at Rom 11:12. The word denotes the abundant blessings and mercies which had been conferred on sinful people by the gospel. These were vast and wonderful. The pardon of sin; the atonement; the hope of heaven; the peace of the gospel; all bestowed on the sinful, the poor, the wretched, and the dying; all bespeak the great mercy and rich grace of God. So every pardoned sinner may still exclaim. The grace of God which pardons him is felt to be indeed wonderful, and past comprehension. It is beyond the power of language to express; and all that the Christian can do, is to follow the example of the apostle, and sit down in profound admiration of the rich grace of God. The expression "the depth of the riches" is a Hebraism, meaning the deep or profound riches.
The wisdom - Wisdom is the choice of the best means to accomplish the best ends. The end or design which God had in view was to bestow mercy on all; i. e., to save people by grace, and not by their own works; Rom 11:32. He intended to establish a glorious system that should present his mercy as the prominent attribute, standing out in living colors in all the scheme of salvation. This was to be alike shown in relation to Jews and Gentiles. The wonderful wisdom with which this was done, is the object of the apostle's profound admiration. This wisdom was seen,
(1) In adapting the plan to the condition of man. All were sinners. The apostle in this Epistle has fully shown that all had come short of the glory of God. Man had no power to save himself by his own wisdom. The Jews and Gentiles in different ways had sought to justify themselves, and had both failed God had suffered both to make the experiment in the most favorable circumstances. He had left the world for four thousand years to make the trial, and then introduced the plan of divine wisdom, just so as to meet the manifest wants and woes of people.
(2) this was shown in his making the Jews the occasion of spreading the system among the Gentiles. They were cast off, and rejected; but the God of wisdom had made even this an occasion of spreading his truth.
(3) the same wisdom was yet to be seen in his appointing the Gentiles to carry the gospel back to the Jews. Thus, they were to be mutual aids; until all their interests should be blended, and the entire race should be united in the love of the same gospel, and the service of the same God and Saviour. When, therefore, this profound and wonderful plan is contemplated, and its history traced from the commencement to the end of time, no wonder that the apostle was fixed in admiration at the amazing wisdom of him who devised it, and who has made all events subservient to its establishment and spread among people.
And knowledge - That is, foreknowledge, or omniscience. This knowledge was manifest,
(1) In the profound view of man, and acquaintance with all his wants and woes.
(2) in a view of the precise scheme that would be suited to recover and save.
(3) in a view of the time and circumstances in which it would be best to introduce the scheme.
(4) in a discernment of the effect of the rejection of the Jews, and of the preaching of the gospel among the Gentiles.
Who but God could see that such effects would follow the rejection of the Jews? Who but he could know that the gospel should yet pRev_ail among all the nations? We have only to think of the changes in human affairs; the obstacles to the gospel; the difficulties to be surmounted; and the vast work yet to be done, to be amazed at the knowledge which can adapt such a scheme to people, and which can certainly predict its complete and final spread among all the families of man.
How unsearchable - The word "unsearchable" means what cannot be investigated or fully understood.
His judgments - This word in this place evidently means his arrangement, his plan, or proceeding. It sometimes refers to laws; at other times to the decision or determination of God; at others to the inflictions of his justice. In this last sense it is now commonly used. But in the case before us, it means his arrangements for conferring the gospel on people compare Psa 36:7," His judgments are a great deep."
His ways - The word rendered "ways" properly denotes a path, or road on which one travels. Hence, it comes also to denote the course or manner of life in which one moves; or his principles, or morals; his doctrine, or teaching, etc. Applied to God, it denotes his mode or manner of doing things; the order, etc. of his divine Providence; his movements, in his great plans, through the universe; Act 13:10, "Wilt thou not cease to pervert the right ways of the Lord?" to oppose, or to render vain, his plan of guiding and saving man; Heb 3:10," They have not known my ways;" Psa 77:19, "Thy way is in the sea, thy footsteps are not known." Here it refers particularly to his way or plan of bringing all nations within the reach of his mercy in the gospel.
Past finding out - Literally, which cannot be tracked or traced out. The footsteps cannot be followed. As if his path were in the sea Psa 77:19, and the waves closed immediately, leaving no track, it cannot be followed or sought out. It is known that he has passed, but there is no way of tracing his goings. This is a beautiful and striking figure. It denotes that God's plans are deep, and beyond our comprehension. We can see the proofs that he is everywhere; but how it is, we cannot comprehend. We are permitted to see the vast movements around us; but the invisible hand we cannot see, nor trace the footsteps of that mighty God who performs his wonders on the ocean and on the land,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:33: the depth: Psa. 107:8-43; Pro 25:3; Eph 3:18
riches: Rom 2:4, Rom 9:23; Eph 1:7, Eph 2:7, Eph 3:8, Eph 3:10, Eph 3:16; Col 1:27, Col 2:2, Col 2:3
how: Job 5:9, Job 9:10, Job 11:7-9, Job 26:14, Job 33:13, Job 37:19, Job 37:23; Psa 36:6, Psa 40:5, Psa 77:19; Psa 92:5, Psa 97:2; Ecc 3:11; Dan 4:35
Geneva 1599
11:33 (17) O the depth of the riches both of the wisdom and knowledge of God! how unsearchable [are] his (g) judgments, and his (h) ways past finding out!
(17) The apostle cries out as one astonished with this wonderful wisdom of God, which he teaches us to revere in a religious manner, and not curiously and profanely to be searched beyond the boundary of that which God has revealed unto us.
(g) The course that he holds in governing all things both generally and particularly.
(h) The order of his counsels and doings.
John Gill
11:33 O the depth of the riches, both of the wisdom and knowledge of God,.... These words are the epilogue, or conclusion of the doctrinal part of this epistle, and relate to what is said throughout the whole of it hitherto; particularly to the doctrines of salvation by Christ, justification by his righteousness, predestination, the calling of the Gentiles, the rejection of the Jews, and their restoration in the latter day; upon the whole of which, the apostle breaks forth into this pathetic exclamation; the design of which is to show, how much of the wisdom and knowledge of God is displayed in these doctrines, and how small a part of it is known by the best of men, and therefore ought not to be cavilled at and objected to, because of some difficulties attending them, but to be received upon the testimony of divine revelation: and if there was a depth in these things unsearchable and past finding out by so great a man as the apostle, who had by revelation such knowledge in the mysteries of grace, and who had been caught up into the third heaven, and heard things unutterable, how much less is it to be fathomed by others, and therefore should be silent: by "the wisdom and knowledge of God", one and the same thing is meant; and design not so much the perfections of the divine nature, which are infinite and unsearchable, the understanding of which is too high for creatures, and not be attained to by them; nor the display of them in the works of creation and providence, in which there are most glorious and amazing instances; but rather the effects of them, the counsels and decrees of God; which are so wisely formed and laid, as not to fail of their accomplishment, or to be frustrated of their end; and the doctrines of grace relating to them, in which are treasures, riches, that is, an abundance of wisdom and knowledge; and a depth, not to be reached to the bottom of, in this imperfect state, and in which the knowledge and wisdom of God are wonderfully displayed: thus in the doctrine of redemption and salvation by Christ, wherein God has abounded in all wisdom and prudence; in the person fixed upon to be the Saviour, his own Son; who by the assumption of human nature, being God and man in one person, was very fit and proper to be a Mediator between God and man, to transact the affair of salvation; was every way qualified for it, and able to do it: so likewise in the manner in which it is accomplished, being done in a way which glorifies all the divine perfections; in which the rights of God's justice and the honour of his holiness are secured, as well as his love, grace, and mercy, displayed; in which Satan is most mortified, sin condemned, and the sinner saved; and also in the persons, the subjects of it, ungodly sinners, enemies, the chief of sinners, whereby the grace of God is the more illustrated, and all boasting in the creature excluded. The wisdom of God manifestly appears, in the doctrine of a sinner's justification; which though it proceeds from grace, yet upon the foot of redemption and satisfaction, in a way of strict justice; so that God is just, whilst he is the justifier; it is of persons ungodly, and without a righteousness in themselves, and yet by a perfect and complete righteousness, answerable to all the demands of law and justice; and the grace of faith is wisely made the recipient of this blessing, that it might appear to be of free grace, and not of works, and that the justified ones might have solid peace, joy, and comfort, from it. The doctrine of predestination is full of the wisdom and knowledge of God; his choice of some to everlasting life in his Son, through sanctification of the Spirit, and belief of the truth, for the glorifying of his grace and mercy, in a way of righteousness; and his passing by others, leaving them to themselves, and in their sins, justly to perish for them, for the glorifying of his justice, are acts of the highest wisdom, and done according to the counsel of his will. The account just given of the call of the Gentiles, and the rejection of the Jews, is an astonishing scheme of infinite wisdom; that, on the one hand salvation should come to the Gentiles, through the fall of the Jews, and they should obtain mercy through their unbelief; and on the other hand that the restoration of the Jews should be as life from the dead to the Gentiles; and the Jews, through their mercy, obtain mercy; and that both, in their turns, should be shut up in unbelief by God, that he might have mercy on them all, "O the depth", &c. To which is added,
how unsearchable are his judgments! which are not to be understood of his awful judgments on wicked men in particular, nor of the administrations of his providence in general; though these are a great deep, and in many instances are unsearchable, and cannot be counted for in the present state, but will hereafter be made manifest; nor of the commands of God, sometimes called his judgments, which are all plain, and may be easily searched out in his word; but rather of the counsels and purposes of God, and the doctrines of grace relating thereunto; which are the deep things of God, and are only searched out by the Spirit of God, who reveals them to us:
and his ways past finding out! not the methods and course of his providence, though his way in this respect is often in the deep, his footsteps are not to be known, discerned, and traced, by finite creatures; but rather the goings forth and steps of his wisdom from everlasting, in his purposes and decrees, council and covenant, which are higher than the ways of men, even as the heavens are higher than the earth; and which are all mercy and truth to his chosen people, and strict justice to others, and not to be found out by any; particularly his ways and methods, and dealings, with both Jews and Gentiles; that he should for so many hundred years leave the Gentiles in blindness and unbelief; and now for as many years his favourite people the Jews in the same, and yet gather in his elect out of them both; these are things out of our reach and comprehension.
John Wesley
11:33 O the depth of the riches, and wisdom, and knowledge of God - In the ninth chapter, St. Paul had sailed but in a narrow sea: now he is in the ocean. The depth of the riches is described, Rom 11:35; the depth of wisdom, Rom 11:34; the depth of knowledge, in the latter part of this verse. Wisdom directs all things to the best end; knowledge sees that end. How unsearchable are his judgments - With regard to unbelievers. His ways - With regard to believers. His ways are more upon a level; His judgments "a great deep." But even his ways we cannot trace.
Robert Jamieson, A. R. Fausset and David Brown
11:33 Oh, the depth, &c.--The apostle now yields himself up to the admiring contemplation of the grandeur of that divine plan which he had sketched out.
of the riches both of the wisdom and knowledge of God--Many able expositors render this, "of the riches and wisdom and knowledge," &c. [ERASMUS, GROTIUS, BENGEL, MEYER, DE WETTE, THOLUCK, OLSHAUSEN, FRITZSCHE, PHILIPPI, ALFORD, Revised Version]. The words will certainly bear this sense, "the depth of God's riches." But "the riches of God" is a much rarer expression with our apostle than the riches of this or that perfection of God; and the words immediately following limit our attention to the unsearchableness of God's "judgments," which probably means His decrees or plans (Ps 119:75), and of "His ways," or the method by which He carries these into effect. (So LUTHER, CALVIN, BEZA, HODGE, &c.). Besides, all that follows to the end of the chapter seems to show that while the Grace of God to guilty men in Christ Jesus is presupposed to be the whole theme of this chapter, that which called forth the special admiration of the apostle, after sketching at some length the divine purposes and methods in the bestowment of this grace, was "the depth of the riches of God's wisdom and knowledge" in these purposes and methods. The "knowledge," then, points probably to the vast sweep of divine comprehension herein displayed; the "wisdom" to that fitness to accomplish the ends intended, which is stamped on all this procedure.
11:3411:34: Զի ո՞վ գիտաց զմիտս Տեառն, կամ ո՞վ խորհրդակից լինիցի նմա[3530]. [3530] Ոմանք. Եւ կամ ո՞վ եղեւ նմա խորհրդակից։
34 «Արդարեւ, ո՞վ իմացաւ Տիրոջ միտքը, ամ ո՞վ խորհրդատու եղաւ նրան,
34 Վասն զի «ո՞վ գիտցաւ Տէրոջը միտքը, կամ ո՞վ անոր խորհրդակից եղաւ».
Զի ո՞վ գիտաց զմիտս Տեառն, կամ ո՞վ խորհրդակից եղեւ նմա:

11:34: Զի ո՞վ գիտաց զմիտս Տեառն, կամ ո՞վ խորհրդակից լինիցի նմա[3530].
[3530] Ոմանք. Եւ կամ ո՞վ եղեւ նմա խորհրդակից։
34 «Արդարեւ, ո՞վ իմացաւ Տիրոջ միտքը, ամ ո՞վ խորհրդատու եղաւ նրան,
34 Վասն զի «ո՞վ գիտցաւ Տէրոջը միտքը, կամ ո՞վ անոր խորհրդակից եղաւ».
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11:3434: Ибо кто познал ум Господень? Или кто был советником Ему?
11:34  τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;
11:34. Τίς ( What-one ) γὰρ (therefore) ἔγνω ( it-had-acquainted ) νοῦν ( to-a-mind ) Κυρίου ; ( of-Authority-belonged ?" ἢ ( Or ) τίς ( what-one ) σύμβουλος ( a-purposer-together ) αὐτοῦ ( of-it ) ἐγένετο ; ( it-had-became ?"
11:34. quis enim cognovit sensum Domini aut quis consiliarius eius fuitFor who hath known the mind of the Lord? Or who hath been his counsellor?
34. For who hath known the mind of the Lord? or who hath been his counsellor?
11:34. For who has known the mind of the Lord? Or who has been his counselor?
11:34. For who hath known the mind of the Lord? or who hath been his counseller?
For who hath known the mind of the Lord? or who hath been his counsellor:

34: Ибо кто познал ум Господень? Или кто был советником Ему?
11:34  τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;
11:34. quis enim cognovit sensum Domini aut quis consiliarius eius fuit
For who hath known the mind of the Lord? Or who hath been his counsellor?
11:34. For who has known the mind of the Lord? Or who has been his counselor?
11:34. For who hath known the mind of the Lord? or who hath been his counseller?
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Adam Clarke: Commentary on the Bible - 1831
11:34: For who hath known the mind of the Lord? - Who can pretend to penetrate the counsels of God, or fathom the reasons of his conduct? His designs and his counsels are like himself, infinite; and, consequently, inscrutable. It is strange that, with such a scripture as this before their eyes, men should sit down and coolly and positively write about counsels and decrees of God formed from all eternity, of which they speak with as much confidence and decision as if they had formed a part of the council of the Most High, and had been with him in the beginning of his ways! A certain writer, (Mr. Perkins), after having entered into all these counsels, and drawn out his black-lined scheme of absolute and eternal reprobation, with all its causes and effects; and then his light-lined scheme of absolute and eternal Election, with all its causes and effects, all deduced in the most regular and graduated order, link by link; concludes with Rom 11:33 : 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! But this writer forgot that he had searched out God's judgments in the one case, and found out his ways in the other: and that he had given, as a proof of the success of his researches, a complete exhibition of the whole scheme! This conduct is worthy of more than mere reprehension; and yet he who differs from such opinions gives, in the apprehension of some, this proof of his being included in some of the links of the black list! We may rest with the conviction, that God is as merciful and good in all his ways, as he is wise and just. But as we cannot comprehend him, neither can we his operations, it is our place, who are the objects of his infinite mercy and kindness, to adore in silence, and to obey with alacrity and delight.
Albert Barnes: Notes on the Bible - 1834
11:34: For who hath known? ... - This verse is a quotation, with a slight change, from Isa 40:13, "Who hath directed the Spirit of the Lord, or being his counsellor hath taught him?" It is designed to express the infinite wisdom and knowledge of God, by affirming that no being could teach him, or counsel him. Earthly monarchs have counsellors of state, whom they may consult in times of perplexity or danger. But God has no such council. He sits alone; nor does he call in any or all of his creatures to advise him. All created beings are not qualified to contribute anything to enlighten or to direct him. It is also designed to silence all opposition to his plans, and to hush all murmurings. The apostle had proved that this was the plan of God. However mysterious and inscrutable it might appear to the Jew or the Gentile, yet it was his duty to submit to God, and to confide in his wisdom, though he was not able to trace the reason of his doings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:34: Job 15:8, Job 36:22; Isa 40:13; Jer 23:18; Co1 2:16
Geneva 1599
11:34 (18) For who hath known the mind of the Lord? or who hath been his counsellor?
(18) He bridles the wicked boldness of man in three ways: firstly, because God is above all most wise, and therefore it is very absurd and plainly godless to measure him by our folly. Secondly, because he is debtor to no man, and therefore no man can complain of injury done to him. Thirdly, because all things are made for his glory, and therefore we must ascribe all things to his glory, much less may we contend and debate the matter with him.
John Gill
11:34 For who hath known the mind of the Lord,.... The intentions of his mind, the thoughts of his heart, and the counsels of his will: these could never have been known, if he had not revealed them; nor can the doctrines relating to them, though externally revealed, be known by the natural man, or by the mere dint of nature, but only by the light of the Spirit of God; who searches them, and makes them known in a spiritual manner to spiritual men, who have a spiritual discerning of them; and yet even by these they are not known perfectly, only in part, and are seen through a glass darkly:
or who hath been his counsellor? or was of his council, when all things were fixed according to his sovereign will: when the scheme of man's salvation was consulted and agreed upon between the eternal Three, there was no creature, angel, or man there; no created angel, only the eternal One, "the Counsellor", Is 9:6; or as the Septuagint there style him, , "the angel of the great council"; none but Father, Son, and Spirit, were present, when the book of life was made, when the names of God's elect were put into it, and others left out; when all things relating to his chosen ones, both for time and eternity, whether among Jews or Gentiles, were determined, ordered, and settled; and as there was no creature that assisted, or could give any advice about these matters, so there were none that were privy to the resolutions, determinations, and counsels of his will; which were purposed in himself and in his Son, and were known only to them and his Spirit, which is in him: from the whole it appears, that predestination is not according to men's works, or the foresight of them; for then these things would be plain and easy, they would not be unsearchable and past finding out; there would not be an unfathomable depth in them; the mind and counsels of God, and the springs of them, would be obvious; but it is according to his secret, sovereign, and unchangeable will.
John Wesley
11:34 Who hath known the mind of the Lord - Before or any farther than he has revealed it. Is 40:13.
Robert Jamieson, A. R. Fausset and David Brown
11:34 For who hath known the mind of the Lord?--See Job 15:8; Jer 23:18.
or who hath been his counsellor--See Is 40:13-14.
11:3511:35: կամ ո՞վ ետ նմա փոխ, եւ առնուցու փոխարէն ՚ի նմանէ[3531]։ [3531] Ոմանք. Փոխ յառաջագոյն... փոխարէն ՚ի նմանէն։
35 կամ ո՞վ նրան փոխ տուեց, ր փոխարէնը առնի նրանից»:
35 Կամ «ո՞վ նախապէս անոր բան մը տուաւ, որ փոխարէնը իրեն տրուի»։
կամ ո՞վ ետ նմա փոխ, եւ առնուցու փոխարէն ի նմանէ:

11:35: կամ ո՞վ ետ նմա փոխ, եւ առնուցու փոխարէն ՚ի նմանէ[3531]։
[3531] Ոմանք. Փոխ յառաջագոյն... փոխարէն ՚ի նմանէն։
35 կամ ո՞վ նրան փոխ տուեց, ր փոխարէնը առնի նրանից»:
35 Կամ «ո՞վ նախապէս անոր բան մը տուաւ, որ փոխարէնը իրեն տրուի»։
zohrab-1805▾ eastern-1994▾ western am▾
11:3535: Или кто дал Ему наперед, чтобы Он должен был воздать?
11:35  ἢ τίς προέδωκεν αὐτῶ, καὶ ἀνταποδοθήσεται αὐτῶ;
11:35. ἢ ( Or ) τίς ( what-one ) προέδωκεν ( it-gave-before ) αὐτῷ , ( unto-it ," καὶ ( and ) ἀνταποδοθήσεται ( it-shall-be-ever-a-one-given-off ) αὐτῷ ; ( unto-it ?"
11:35. aut quis prior dedit illi et retribuetur eiOr who hath first given to him, and recompense shall be made him?
35. or who hath first given to him, and it shall be recompensed unto him again?
11:35. Or who first gave to him, so that repayment would be owed?
11:35. Or who hath first given to him, and it shall be recompensed unto him again?
Or who hath first given to him, and it shall be recompensed unto him again:

35: Или кто дал Ему наперед, чтобы Он должен был воздать?
11:35  ἢ τίς προέδωκεν αὐτῶ, καὶ ἀνταποδοθήσεται αὐτῶ;
11:35. aut quis prior dedit illi et retribuetur ei
Or who hath first given to him, and recompense shall be made him?
11:35. Or who first gave to him, so that repayment would be owed?
11:35. Or who hath first given to him, and it shall be recompensed unto him again?
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:35: Or, who hath first given to him - Who can pretend to have any demands upon God? To whom is he indebted? Have either Jews or Gentiles any right to his blessings? May not he bestow his favors as he pleases, and to whom he pleases? Does he do any injustice to the Jews in choosing the Gentiles! And was it because he was under obligation to the Gentiles that he has chosen them in the place of the Jews? Let him who has any claim on God prefer it; and he shall be compensated.
But how can the Creator be indebted to the creature? How can the Cause be dependent on the effect? How can the Author of providence, and the Father of every good and perfect gift, be under obligation to them for whom he provides, and who are wholly dependent on his bounty?
Albert Barnes: Notes on the Bible - 1834
11:35: Or who hath ... - The sentiment in this verse is found substantially in Job 41:11. "Who hath pRev_ented me, that I should repay him." The Hebrew word "pRev_ented" means to anticipate, to go before; and God asks who has anticipated me; who has conferred favors on me before I have on him; who has thus laid me under obligation to him." This is the sense in which the apostle uses the word here. Who has, by his services, laid God under obligation to recompense or pay him again? It is added in Job, "Whatsoever is under the whole heaven is mine." Thus Paul, contrary to the pRev_ailing doctrine of the Jews, shows that no one could plead his own merits, or advance with a claim on God. All the favors of salvation must be bestowed by mercy or grace. God owned them all; and he had a right to bestow them when and where he pleased. The same claim to all things is repeatedly made by God; Exo 19:5; Deu 10:14; Psa 24:1; Psa 50:12.
Shall be recompensed - Repaid as a matter of debt. None of God's mercies can be conferred in that way; if they could, man could bring God under obligation, and destroy the freeness and benevolence of his favors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:35: Job 35:7, Job 41:11; Mat 20:15; Co1 4:7
Geneva 1599
11:35 Or who hath (i) first given to him, and it shall be recompensed unto him again?
(i) This saying overthrows the doctrine of foreseen works and merits.
John Gill
11:35 Or who hath first given to him,.... See Job 41:11; no man can give God anything, which he has not first given him, or which he has not a prior right to, or a claim upon him for; Adam, in innocence, was not able to give God anything, nor are the angels in heaven, much less sinful men on earth; their bodies and souls, and all their enjoyments, all that is good in them, or done by them, are from the Lord; men by all their good works, best duties and services, give nothing to God, nor lay him under any manner of obligation to them: hence no man can merit anything at the hands of God, if he could,
Tit shall be recompensed to him again; but it is impossible there should be merit in a creature, who has nothing but what he has from God, and does nothing but what he is obliged to do; and that not by his own strength, but by the grace and strength of God; and therefore there is no retribution made by God as of debt, but of grace: hence it follows, that God is indebted to, and obliged by none, and may do what he will with his own; love Jacob and hate Esau; choose one and not another; reject the Jews, and call the Gentiles; save and justify some, and not others; none can call him to account, or say unto him, what dost thou?
John Wesley
11:35 Given to him - Either wisdom or power?
Robert Jamieson, A. R. Fausset and David Brown
11:35 Or who hath first given to him, and it shall be recompensed to him--"and shall have recompense made to him"
again--see Job 35:7; Job 41:11. These questions, it will thus be seen, are just quotations from the Old Testament, as if to show how familiar to God's ancient people was the great truth which the apostle himself had just uttered, that God's plans and methods in the dispensation of His Grace have a reach of comprehension and wisdom stamped upon them which finite mortals cannot fathom, much less could ever have imagined, before they were disclosed.
11:3611:36: Զի ՚ի նմանէ՝ եւ նովաւ՝ եւ ՚ի նո՛յն ամենայն. նմա փա՛ռք յաւիտեանս. ամէն[3532]։[3532] Ոմանք. Եւ նմա փառք։
36 Քանի որ նրանից, նրանով եւ նրա համար է ամէն բան: Նրան փա՜ռք յաւիտեանս: Ամէն:
36 Վասն զի ամէն բաները անկէ ու անով եւ անոր համար են. իրեն փառք յաւիտեանս։ Ամէն։
Զի ի նմանէ եւ նովաւ եւ ի նոյն ամենայն. նմա փառք յաւիտեանս: Ամէն:

11:36: Զի ՚ի նմանէ՝ եւ նովաւ՝ եւ ՚ի նո՛յն ամենայն. նմա փա՛ռք յաւիտեանս. ամէն[3532]։
[3532] Ոմանք. Եւ նմա փառք։
36 Քանի որ նրանից, նրանով եւ նրա համար է ամէն բան: Նրան փա՜ռք յաւիտեանս: Ամէն:
36 Վասն զի ամէն բաները անկէ ու անով եւ անոր համար են. իրեն փառք յաւիտեանս։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
11:3636: Ибо все из Него, Им и к Нему. Ему слава во веки, аминь.
11:36  ὅτι ἐξ αὐτοῦ καὶ δι᾽ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῶ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.
11:36. ὅτι (To-which-a-one) ἐξ (out) αὐτοῦ (of-it) καὶ (and) δι' (through) αὐτοῦ (of-it) καὶ (and) εἰς (into) αὐτὸν (to-it) τὰ (the-ones) πάντα : ( to-all ) αὐτῷ (unto-it) ἡ (the-one) δόξα (a-recognition) εἰς (into) τοὺς (to-the-ones) αἰῶνας: (to-ages) ἀμήν. (amen)
11:36. quoniam ex ipso et per ipsum et in ipso omnia ipsi gloria in saecula amenFor of him, and by him, and in him, are all things: to him be glory for ever. Amen.
36. For of him, and through him, and unto him, are all things. To him the glory for ever. Amen.
11:36. For from him, and through him, and in him are all things. To him is glory, for all eternity. Amen.
11:36. For of him, and through him, and to him, [are] all things: to whom [be] glory for ever. Amen.
For of him, and through him, and to him, [are] all things: to whom [be] glory for ever. Amen:

36: Ибо все из Него, Им и к Нему. Ему слава во веки, аминь.
11:36  ὅτι ἐξ αὐτοῦ καὶ δι᾽ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῶ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.
11:36. quoniam ex ipso et per ipsum et in ipso omnia ipsi gloria in saecula amen
For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
11:36. For from him, and through him, and in him are all things. To him is glory, for all eternity. Amen.
11:36. For of him, and through him, and to him, [are] all things: to whom [be] glory for ever. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:36: For of him, etc. - This is so far from being the case, for εξ αυτου, of him, as the original designer and author; and δι' αυτου, By him, as the prime and efficient cause; and εις αυτον, To him, as the ultimate end for the manifestation of his eternal glory and goodness, are all things in universal nature, through the whole compass of time and eternity.
The Emperor Marcus Antoninus (εις ἑαυτον, lib. iv.) has a saying very much like this of St. Paul, which it is very probable he borrowed from this epistle to the Romans. Speaking of nature, whom he addresses as God, he says, Ω φυσις εκ σου παντα, εν σοι παντα, εις σε παντα; O, Nature! Of thee are all things; In thee are all things; To thee are all things. Several of the Gentile philosophers had expressions of the same import, as may be seen in Wetstein's quotations.
To whom be glory - And let him have the praise of all his works, from the hearts and mouths of all his intelligent creatures, for ever - throughout all the generations of men. Amen - so be it! Let this be established for ever!
I. The apostle considers the designs of God inscrutable, and his mode of governing the world incomprehensible. His designs, schemes, and ends are all infinite, and consequently unfathomable. It is impossible to account for the dispensations either of his justice or mercy. He does things under both these characters which far surpass the comprehension of men. But though his dispensations are a great deep, yet they are never self-contradictory: though they far surpass our reason, yet they never contradict reason; nor are they ever opposite to those ideas which God has implanted in man, of goodness, justice, mercy, and truth. But it is worthy of remark, that we can more easily account for the dispensations of his justice than we can for the dispensations of his mercy. We can every where see ten thousand reasons why he should display his justice; but scarcely can we find one reason why he should display his mercy. And yet, these displays of mercy for which we can scarcely find a reason, are infinitely greater and more numerous than his displays of justice, for which the reasons are, in a vast variety of cases, as obvious as they are multiplied. The sacrifice of Christ is certainly an infinite reason why God should extend, as he does, his mercy to all men; but Jesus Christ is the gift of God's love: who can account for the love that gave him to redeem a fallen world? The Jews have fallen under the displeasure of Divine justice: why they should be objects of this displeasure is at once seen in their ingratitude, disobedience, unbelief, and rebellion. But a most especial providence has watched over them, and preserved them in all their dispersions for 1700 years: who can account for this? Again, these very persons have a most positive promise of a future deliverance, both great and glorious: why should this be? The Gentile world was long left without a Divine revelation, while the Jews enjoyed one: who can account for this? The Jews are now cast out of favor, in a certain sense, and the reasons of it are sufficiently obvious; and the Gentiles, without any apparent reason, are taken into favor. In all these things his judgments are unsearchable, and his ways past finding out!
II. Once more: Let it be remarked that, although God is every where promising and bestowing the greatest and most ennobling privileges, together with an eternal and ineffable glory, for which we can give no reason but his own endless goodness, through the death of his Son; yet, in no case does he remove those privileges, nor exclude from this glory, but where the reasons are most obvious to the meanest capacity.
III. This epistle has been thought by some to afford proofs that God, by an eternal decree, had predestinated to eternal perdition millions of millions of human souls before they had any existence, except in his own purpose, and for no other reason but his sovereign pleasure! But such a decree can be no more found in this book, than such a disposition in the mind of Him who is the perfection, as he is the model, of wisdom, goodness, justice, mercy, and truth. May God save the reader from profaning his name, by suppositions at once so monstrous and absurd!
Albert Barnes: Notes on the Bible - 1834
11:36: For of him - εξ αὐτοῦ ex autou; compare Co1 1:30; Co1 8:6. This expression doubtless means that he is the original source and fountain of all blessings. He is the Creator of all, the rich "fountain from which all streams of existence take their rise. The design of this verse is to show that no creature has any claim on God. Jews and Gentiles must alike receive salvation on the ground of his mercy. So far from having a claim on God, the apostle here affirms that all things have come from him, and therefore all must be derived to us. Nothing has been produced by chance, or haphazard; nothing by created skill or might. All has been formed by God; and therefore he has a right to dispose of all.
And through him - δἰ αὐτοῦ di autou.) That is, by his immediate operating agency. The former expression, "of him," affirmed that he was the original source of all things; this declares that all are by him, or through him, as their immediate cause. It is not merely by his plan or purpose; it is by his agency, by the direct exertion of his power in their creation and bestowment. By his power they are still directed and controlled. Human agency, therefore, could not lay him under any obligation. He does not need the aid of man; and he did not call in that aid in the creation and government of the world. He is the independent Creator and Lord, and on him none can have a claim.
To him - εἰς αὐτὸν eis autos. This expression denotes the final cause, the reason or end for which all things were formed. It is to promote his honor and glory. It is to manifest his praise, or to give a proper putting forth of the glorious attributes of God; that the exceeding greatness, and goodness, and grandeur of his character might be evinced. It is not to promote his happiness, for he was eternally happy; not to add anything to him, for he is infinite; but that he might act as God, and have the honor and praise that is due to God. As this was the design of all things, so it followed that the bestowment of his favors must be in accordance with this in such a way as to promote his glory; and not so as to consult the feelings or views of either Jews or Gentiles.
All things - The universe; the creation, or still more particularly, the things of which the apostle is discoursing. He does not affirm that he is the author of sin or of sinful thoughts; not that he creates evil, or that evil is designed to promote his glory. The apostle is not discoursing of these, but of his method of bestowing his favors; and he says that these are to be conferred in such a way as to promote his honor, and to declare the praise of hint who is the original source, the creator, and the proprietor of all things.
To whom be glory - This ascription of praise is the appropriate close of the argumentative part of the Epistle, as well as appropriate to the train of remarks into which the apostle had fallen. It expresses his hearty amen in concurrence with this view; the deep desire of a pious man that all might be to God's glory and honor. He had not merely come to it by reasoning, but it was the sincere desire of his soul that it might be so. The Christian does not merely admit this doctrine; he is not merely driven to it by argument, but it finds a hearty response in his bosom. He rejoices in it; and sincerely desires that all may be to the honor of God. Sinners are often compelled by argument to admit it, but they do not love it. They would rejoice were it otherwise, and be glad if they were permitted rather to seek their own glory than that of the living God.
Glory - Praise, honor.
FoRev_er - Not merely amid transitory events now, but ever onward to eternity. This will be the case. There never will be a time when the affairs of the universe shall not be conducted with reference to the glory of God. That honor and glory shall shine brighter and brighter, and all worlds shall be perfectly adapted to show his praise, and to evince his greatness, goodness, power, and love foRev_er and ever. Thus, let it be, is the language of everyone that truly loves him.
This closes the argumentative part of the Epistle. From the close of this chapter we may make the following observations.
1. God is infinitely wise, and just, and good. This is seen in all his plans and doings, and especially in the glorious plan of saving people.
2. It becomes man to be humble. He can see but few of the reasons of the doings of an infinite God. He is not qualified to sit in judgment on his plans. He is not suited to arraign him. There is nothing more absurd than for a man to contend with God, or to find fault with his plans; and yet there is nothing more common. Man speaks, and thinks, and reasons on the great things pertaining to the divine mind and plan, as if he were qualified to counsel the being of infinite wisdom, and to arraign at the bar of his own reason the being of infinite goodness.
3. It is our duty to be submissive to God. His plans may often require him to cross the path of our pleasures, or to remove some of our enjoyments. He tries us by requiring us to put confidence in him where we cannot see the reason of his doings, and to believe that he is qualified for universal empire. In all such cases it is our duty to submit to his will. He is seeking a grander and nobler object than our private good. He is seeking the welfare of a vast universe; and he best knows in what way that can be promoted.
4. God is the creator and proprietor of all things. It would be possible to prove this from his works. But his word unequivocally asserts it. He has formed, and he upholds, and he directs all things for his glory. He who formed all has a right to all. He who is the source of life has the right to direct it, or to withdraw the gift. He on whom all depend has a right to homage and praise.
5. He has formed a universe that is eminently adapted to declare his glory. It evinces infinite power in its creation; and it is suited to fill the mind with ever-growing wonder and gladness in its contemplation. The sacred writers were filled with rapture when they contemplated it; and all the discoveries of astronomy, and geology, and science in general, in modern times, are suited to carry forward the wonder, and fill the lips with new expressions of praise. The universe is vast and grand enough to occupy the thoughts foRev_er. How little do we know of the wonders of his creation, even pertaining to this little world; to our own bodies and souls; to the earth, the ocean, the beast and the reptile, the bird and the insect; how much less of that amazing view of worlds and systems which modern astronomy has opened to our view, the vast starry frame which the eye can penetrate for millions and millions of miles, and where it finds world piled on world, and system rising above system, in wonderful order and grandeur, and where the utmost power of the telescore can as yet find no bounds.
6. Equally true is this in his moral government. The system is such as to excite our wonder and praise. The creation and control of free, and active, and mighty minds is as wonderful as the creation and control of matter, even the vast masses of the planetary systems. Creation is filled with minds. God has peopled the worlds with conscious, free, and active intelligences. The wonderful wisdom by which he controls them; the amazing moral power by which he guards and binds them to himself, by which he restrains and awes the rebellious; and the complete subjection by which he will bring all yet at his feet, is as much replete with wonder as the wisdom and skill by which he framed the heavens. To govern mind requires more wisdom and skill than to govern matter. To control angels and human beings evinces more glory than to roll the streams or the ocean, or than to propel and guide the planets. And especially is this true of the plan of salvation. That wondrous scheme is adapted to call forth eternal, praise, and to show foRev_er the wisdom and mercy of God. Without such a plan, we cannot see how the Divinity could be fully manifested; with that, we see God as God, vast, grand, mighty, infinite; but still seeking to do good, and having power to enter any vast mass of iniquity, and to diffuse purity and peace over the face of an alienated and dying world.
7. The salvation of sinners is not to promote their own glory primarily, but that of God. "He is first, and he is last; he is midst, and without end," in their salvation. God seeks his own honor, and seeks it by their return and their obedience. But if they will not promote his glory in that way, they must be made to promote it in their ruin.
8. It is the duty of people to seek the honor of this infinitely wise and holy God. It commends itself to every man's conscience. God has formed us all; and man can have no higher destiny and honor than to be permitted to promote and spread abroad through all the universe the knowledge of a Being whose character is infinitely lovely, whose government is right, and whose presence and favor will diffuse blessings of salvation and eternal peace on all the wide creation that will be obedient to his will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:36: of him: Ch1 29:11, Ch1 29:12; Psa 33:6; Pro 16:4; Dan 2:20-23, Dan 4:3, Dan 4:34; Mat 6:13; Act 17:25, Act 17:26, Act 17:28; Co1 8:6; Eph 4:6-10; Col 1:15-17; Rev 21:6
to whom: Gr. to him, Rom 16:27; Psa 29:1, Psa 29:2, Psa 96:7, Psa 96:8, Psa 115:1; Isa 42:12; Luk 2:14, Luk 19:38; Gal 1:5; Eph 3:21; Phi 4:20; Ti1 1:17, Ti1 6:16; Ti2 4:18; Heb 13:21; Pe1 5:11; Pe2 3:18; Jde 1:25; Rev 1:5, Rev 1:6, Rev 4:10, Rev 4:11, Rev 5:12-14, Rev 7:10, Rev 19:1, Rev 19:6, Rev 19:7
Geneva 1599
11:36 For of him, and through him, and to (k) him, [are] all things: to whom [be] glory for ever. Amen.
(k) That is, for God, to whose glory all things are ascribed, not only things that were made, but especially his new works which he works in his elect.
John Gill
11:36 For of him, and through him, and to him are all things,.... Not only all things in nature and providence, he being the Maker and efficient cause of things, and the preserver and supporter of them their beings, and to whose glory they are all designed and directed; but all things in grace owe their original to him, as their first cause; they are produced by him, and make for his glory; they all spring from his sovereign will, are brought about by his almighty power, and tend to the glory of his grace; as does every thing in election, redemption, and regeneration: particularly the counsels and purposes of God respecting men may be here meant; which all rise out of his own heart, without any motive or inducement to them in the creature; are accomplished by his divine power, notwithstanding all the opposition of men and devils; and all issue in his glory, even such of them as may seem to carry in them severity to some of his creatures: and since this is the case, the following doxology, or ascription of glory to God, is justly and pertinently made,
to whom be glory for ever; and which will be given to him by angels and men to all eternity, for the perfection of his being, the counsels of his will, and the works of his hands, both of nature and grace; to which the, apostle annexes his
amen, so be it, assenting to it, wishing for it, and believing of it.
John Wesley
11:36 Of him - As the Creator. Through him - As the Preserver. To him - As the ultimate end, are all things. To him be the glory of his riches, wisdom, knowledge. Amen - A concluding word, in which the affection of the apostle, when it is come to the height, shuts up all.
Robert Jamieson, A. R. Fausset and David Brown
11:36 For of him, and through him, and to him, are all things: to whom--"to Him"
be glory for ever. Amen--Thus worthily--with a brevity only equalled by its sublimity--does the apostle here sum up this whole matter. "OF Him are all things," as their eternal Source: "THROUGH HIM are all things," inasmuch as He brings all to pass which in His eternal counsels He purposed: "To Him are all things," as being His own last End; the manifestation of the glory of His own perfections being the ultimate, because the highest possible, design of all His procedure from first to last.
On this rich chapter, Note, (1) It is an unspeakable consolation to know that in times of deepest religious declension and most extensive defection from the truth, the lamp of God has never been permitted to go out, and that a faithful remnant has ever existed--a remnant larger than their own drooping spirits could easily believe (Rom 11:1-5). (2) The preservation of this remnant, even as their separation at the first, is all of mere grace (Rom 11:5-6). (3) When individuals and communities, after many fruitless warnings, are abandoned of God, they go from bad to worse (Rom 11:7-10). (4) God has so ordered His dealings with the great divisions of mankind, "that no flesh should glory in His presence." Gentile and Jew have each in turn been "shut up to unbelief," that each in turn may experience the "mercy" which saves the chief of sinners (Rom. 11:11-32). (5) As we are "justified by faith," so are we "kept by the power of God through faith"--faith alone--unto salvation (Rom 11:20-32). (6) God's covenant with Abraham and his natural seed is a perpetual covenant, in equal force under the Gospel as before it. Therefore it is, that the Jews as a nation still survive, in spite of all the laws which, in similar circumstances, have either extinguished or destroyed the identity of other nations. And therefore it is that the Jews as a nation will yet be restored to the family of God, through the subjection of their proud hearts to Him whom they have pierced. And as believing Gentiles will be honored to be the instruments of this stupendous change, so shall the vast Gentile world reap such benefit from it, that it shall be like the communication of life to them from the dead. (7) Thus has the Christian Church the highest motive to the establishment and vigorous prosecution of missions to the Jews; God having not only promised that there shall be a remnant of them gathered in every age, but pledged Himself to the final ingathering of the whole nation assigned the honor of that ingathering to the Gentile Church, and assured them that the event, when it does arrive, shall have a life-giving effect upon the whole world (Rom 11:12-16, Rom 11:26-31). (8) Those who think that in all the evangelical prophecies of the Old Testament the terms "Jacob," "Israel," &c., are to be understood solely of the Christian Church, would appear to read the Old Testament differently from the apostle, who, from the use of those very terms in Old Testament prophecy, draws arguments to prove that God has mercy in store for the natural Israel (Rom 11:26-27). (9) Mere intellectual investigations into divine truth in general, and the sense of the living oracles in particular, as they have a hardening effect, so they are a great contrast to the spirit of our apostle, whose lengthened sketch of God's majestic procedure towards men in Christ Jesus ends here in a burst of admiration, which loses itself in the still loftier frame of adoration (Rom 11:33-36).