Content of the eleventh chapter: The Apostle rebukes the reviling of the Jews by the heathen, shows the present blinding of the Jews, and the depth of divine wisdom.
The Heathen Should not Despise the Jews, but Remember That They are Saved by Grace as are the Elect in Israel 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.
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, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. ,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. Even so then at this present time also there is a remnant according to the election of grace.
And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 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. And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: let their eyes be darkened, that they may not see, and bow down their back alway. 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. 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 the fulness?
For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, Commentary on Romans 155 1 magnify my office: If by any means 1 may 'provoke to emulation them which are my flesh, and might save some of them. For if the casting away of them he the reconciling of the world, what shall the receiving of them he, hut life from the dead? For if the firstfruit he holy, the lump is also holy: and if the root he holy, so are the branches. 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; boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: for if God spared not the natural branches, take heed lest he also spare not thee.
Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 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 graced into their own olive tree?
1 say then, Hath God cast away his people? God forbid (11:1).
The Apostle now reaches the end of his discussion and concludes what he began in Chapter 9, where he said: "Not as though the word of God hath taken none effect" (v. 6). Or, already in Chapter
3, where he said: "Shall their unbelief make the faith of God without effect" (3:3)? He treats this subject with such great earnestness in order that he may destroy the arrogant boasting of the Jews regarding their merits by emphasizing the firm and immutable faithfulness of God. The Jews might have answered (the Apostle') : God will not cast away His people, because He has given them His promise. But if what you say is true, then God has truly rejected
His people. In this way they wanted to support their arrogance by an appeal to the faithfulness of God; and this they do to this very day.
1 also am an Israelite (11:1). Here the Apostle concludes from the smaller to the greater; for had God cast away His people, then above all He would have cast away the Apostle Paul, who had opposed Him with all his might. But now, to prove that he does not reject His people, God accepted even one who was hopelessly lost. In this way the Apostle shows how firm God's (gracious pmr156 Commentary on Romans pose of) predestination and election stands, for not even the most desperate circumstances could hinder it (God's plan of salvation).
So, very rightly, the Apostle adds: "God hath not cast away his people which he foreknew" (v.2). He means to say: This He has proved in my own case, for He has not cast away me; much less has
He cast away the others who did not depart from Him (as did 1).
1 am left alone, and they seek my life (11:3). The Apostle argues against them (the jews) with a most effective illustration. He means to say: If you believe that either God is a liar or that none of you is cast away, what are you going to say regarding the case where something similar actually took place? If then it was foolish to think that God will not cast away His people, it is foolish at this time, when experience teaches the same thing. The Jews arrogantly assumed that they weTe God's people, simply because the heathen were not His people.
I have reserved to myself seven thousand men (11:4). By these words "I have reserved" God's grace and election are wonderfully magnified; for it was He who reserved them unto Himself, so that it was "not of him that willeth, nor of him that runneth, but of God that sheweth mercy" (9:16).
Who have not bowed the knee to the image of Baal (11:4).
Baal was an idol. I do not know with what religious ceremonies he was venerated. I know only what the Book of Kings (I Kings 18:26,
27) says about that. They, (the Israelites), worshipped the true God under idolatrous ceremonies and names. But just that God had forbidden. They were not to make to themselves any graven image, or any likeness of anything (Ex. 20:4). But they were misled by their foolish zeal and argued thus: "It is indeed wrong to make a graven image, if that is the image of an idol. But if we make a graven image (in honor) of the true God and worship Him by it, we do well." For this reason in their foolish zeal they killed the true prophets who declared graven images as wrong, for they regarded these prophets as wicked men. All this they did with good intentions and to show their zeal on behalf of God.
Baal is an ominous example of the idolatrous righteousness and piety which in wide areas prevails to this day. Thus the Jews and heretics venerate God according to their own mind, and in their
Commentary on Romans 157 stupid zeal and their eccentric piety they are worse than the ungodly. For God's sake they become enemies of God, and for the fear of God they become scorners of God. Because of piety they become impious; for the sake of peace they disturb the peace; because of their love and holiness they become envious and unholy; in the interest of humility they become proud. Such is the fictitious piety of a stubborn mind and the hypocritical understanding of confirmed obstinacy. So great is (man's) arrogance and his absolutely vain delusion.
Even so then at this present time also there is a remnant according to the election of grace (11:5). These words means to say: As at that time there was a remnant according to God's election of grace, so there is also at this time a remnant according to the election of grace. The Apostle here explains the expression "I have reserved to myself" by the words "according to the election of grace"; for the words "I have reserved" include election and explain and magnify (divine) grace.
The election hath obtained it, and the rest were blinded (11:7).
The word "election" here must be taken in the sense of "the elect," just as we read in Genesis 12:2: "Thou shalt be a blessing" (the abstract used for the concrete).
God Hath given them the spirit of slumber (11:8). The word "spirit" here must not be taken for a created or infused spirit, but for the (hardened) mind and will of man, (as is shown by the word): "Eyes that they should not see, and ears that they should not hear; unto this day."
Let their table be made a snare, and a trap, and a stumblingblock and a recompence unto them (11:9). The "snare" is scripture itself, namely, inasmuch as it is understood and handed down (taught) in a deceitful manner, so that under the show of pious instruction the souls of the deceived and simple are craftily ensnared. Thus St. Augustine in his Confessions calls the Manichean Faustus the "great snare of the devil." From one and the same table, or from one and the same Holy Scripture, one draws for himself death and the other life, the one honey and the other poison. Hence nothing else must be treated with so much reverence
158 Commentary on Romans and so altogether without arrogance as the Word of God. It at once ensnares the proud and traps and offends them, though in a way that they do not perceive: indeed, under a fascinatingly beautiful disguise. This is not the Word's fault, but that of Qiuman) pride, which arrogantly raises its head against it.
The "stumblingblock" consists in this, that they who are ensnared (by false teaching) constancy take offense. For if they are ensnared it is through that which they understand wrongly. To that they cleave and with it they are pleased. So, without realizing it, they permit themselves to be ensnared willingly. But they take offense at what is pointed out to them as the truth from which they turn away.
If they cannot avoid it (.the truth), they distort it and deny that Scripture must so be understood. At last their eyes are darkened
(11:10), so that, while others see, they themselves do not permit themselves to be enlightened; and while all others are raised up they remain perverted in their mind.
Let their eyes be darkened, that they may not see (11:10). When reading such passages as: "Make the heart of this people fat, and make their ears heavy" (Isa. 6:10); or: "Let their table become a snare before them" (Ps. 69:22), we must first think of the opposite, namely: Enlighten the hearts of the believing and humble. God has so ordained it that He does good to those who are humble, namely,
His elect. But this cannot take place, unless the proud who do not see this illumination, by this very fact become all the more darkened and all the more offended. So also we say in everyday life, when a person does good to another of which he knows that it displeases a third: "Oh, how I have provoked and offended him!" This our Lord demonstrated and illustrated in Luke 15:25-30 by the example of the proud elder son, (the prodigal's brother). So also the proud are enraged when someone gives to another that which he has promised, as this is illustrated in the Gospel of the laborers in the vineyard, Matthew 20:11-16, by those who murmured against the householder.
And bow down their back alway (11:10). Applied in a metaphorical sense, this means that they who bow down their back, can no longer look up to God. So they no longer observe the righteousCommentary on Romans 159 ness which looks down from heaven, but thev regard only their own
(righteousness), after which thev seek and in which thev trust.
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 (11:11). (The next verse adds the thought):
"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" (v. 12)? That means: If faith has come to the heathen, because the Jews fell, how much more would it have come to them
(the heathen), had thev stood firm. Hence they, (the lews), did not fall merelv "to fall," but rather that thev should rise again, encouraged bv the example of the Gentiles. He, (God), would not win them merely bv instructing them. Therefore He sought to win them bv inciting them (to jealousy) as a loving father commonly does with his son.
If salvation has come to the heathen bv their (tlie Jews') fall, in order that their fall might not be fruitless and their evil not without good, as all things must work together for good to them that love God (Rom. 8:28), how much more must evil work for the good of Christ and God. Indeed, evil must work for good in an abundantlv rich measure, if it is God who (by permission) works it.
In that case it must work for good not only to others, but also to those whose the evil is. In this sense their fall serves the salvation of the heathen: it is not its final object, but that they fell was to induce them to emulate the blessings of those who were raised up
(by faith in Christ).
Inasmuch as 1 am the apostle of the Gentiles, 1 magnify mine office: if by any means 1 may provoke to emulation them which are of my flesh, and might save some of them (11:13, 14). The Apostle preached to the Jews and was rejected (Acts 13:46). Therefore he magnifies his office among the Gentiles, in order that they,
(the Jeivs), might be provoked to emulation. For what we despise when offered to us, we commonly esteem when others take it, as we are influenced by their opinion.
But how does the Apostle magnify his office? By boasting that he, after the fall of the Jews, is preaching the riches (of Christ) to the Gentiles. If through his office they, (tlie Gentiles), receive such
160 Commentary on Romans glorious gifts, which are taken from the Jews, then he truly and solemnly proves the glory of his Gospel ministry. By this the Jews should be moved zealously to seek the riches of this his ministry.
If the casting away of them he the reconciling of the world (11:15). This is not to be understood causally, but it follows as a consequence; for upon the unbelief of these (the Jews) followed the reconciliation of the world. But this would have followed no less, had they stood firm, as we clearly learn from Acts 10: 44-48.
There we see that the grace of the Holy Spirit was poured out upon the heathen at which the Apostles, who as yet were not sure of the rejection of the Jews, were greatly astonished.
If the firstfruit he holy, the lump is also holy; and if the root he holy, so are the hranches (11:16). By means of a twofold analogy the Apostle here supplies proof to magnify God's grace and destroy the arrogant (Jewish) boasting of righteousness. In nature this is true: if the firstfruits are good, then also the whole harvest will be good; and if the root is good, then also the tree is good which grows from it. So also here. Were it not for the fact that divine grace is to be glorified, the whole people would share in the same dignity.
Be not highminded, hut fear (11:20). The meaning here is the same as in v. 25: "Wise in your own conceits." That is: Be not self-complacent in your thinking, or do not think haughtily about yourselves.
Behold therefore the goodness and severity of God (11:22).
From this passage we learn that when we see the fall of the Jews, heretics, and others, we should not so much regard them that fall, as rather the work of God which He does regarding them, so that we may learn from the example of misfortune befalling others to fear God and not boast arrogantly in any way. In contradistinction to this (lesson) many exalt themselves in an amazingly stupid manner and call the Jews either dogs or accursed, or they insult them with other abusive words, though they themselves do not know what kind of people they are and what is their standing in God's sight. They want to convert the Jews by force or invective. May
If thou wert cut out of the olive tree which is wild hy nature, and wert graffed contrary to nature into a good olive tree; how much
Commentary on Romans 161 more shall these, which be the natural branches, be graffed into their own olive tree? (11:24) That the seed of the olive tree does not produce a good olive tree, illustrates that the children born of flesh are not children of God, and that the Jews did not possess the glory — (the glorious promise and adoption) of the Fathers simply because they were the seed of the Fathers. The contrary rather is true; (as flesh born of flesh, they were not heirs of the promise').
As the wild olive tree becomes a good branch, not by nature, but by the art of grafting, so also the heathen become God's people, not by their natural righteousness, or virtue, but by the (divine) grace implanted into them.
The Elect in Israel Shall Surely be Saved Far 1 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. 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: for this is my covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sokes: but as touching the election, they are beloved for the fathers' sokes. For the gifts and calling of God are without repentance. For as ye in times past have not believed
God, yet have now obtained mercy through their unbelief: even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. O the depth of the riches both of the wisdom and knowledge of Godl how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. (11:25-36).
1 would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits (11:25). From this passage it is generally concluded that the Jews at the end of the world will be converted to faith (in Christ). However, it is true that this passage is so obscure that hardly anyone will be persuaded with absolute clarity, unless he follows the verdict of the Fathers
(Augustine, Chrysostom, Theodoret) who interpret the Apostle in this s^nse. The meaning, then, is: The Jews who are now fallen, will be converted and saved, after the heathen according to the 162 Commentary on Romans fulness of the elect are come in. They will not remain outside forever, but in their own time they will be converted.
So all Israel shall be saved. . .for this is my covenant unto them, when I shall take away their sins (11:26, 27). The Old Testament
(Law) could not take away sin; it only increased it. The power of man could not take it away. Therefore the New Testament alone, that is, the (divine) grace through faith in Christ takes away sin.
The purpose of the whole passage is to incite the people (the jews) to repentance. To understand the Apostle rightly, we must bear in mind that his statement extends to the whole lump of the Jewish people. Even if some among them are cast away, nevertheless, the lump must be honored because of the elect. So we must respect any community because of the good in it, even when they are in the minority over against the wicked. In this sense the Jewish people is a "holy lump," namely, because of the elect, but the Jews are "cut off branches" as regards the castaways. Thus the Jews are both "fulness" and "emptiness." He calls them "lump" to show that he is speaking not of individual persons, but of the whole people, in which there may not be many that are holy.
(Luther at first wavered with regard to the conversion of "all Israel."
In Romans he at times speaks as though he believed in the final conversion of all Jews, though he also emphasizes the fact that only the elect will be saved. Later he definitely accepted the opinion of Origen, Theophylact, Jerome, and others, who identified "all
Israel" with the number of the elect, to which corresponds the expression "the fulness of the Gentiles" The leading Lutheran exegetes have followed this interpretation and taught that while the elect from among the Gentiles are being brought in through the preaching of the Gospel before judgment Day, so also are the elect from among the Jews.)
As concerning the gospel, they are enemies for your sokes (11:28). The word "enemies" must here be taken in a passive sense; that is, they deserve to be hated. God hates them, and so they are hated by the Apostles and all who are of God. This is shown by the opposite term "beloved." They are hated and at the same time beloved. They are hated "concerning the gospel ... for your
Commentary on Romans 163 sakes." That is to say; As you are loved for receiving the Gospel, so they are hated for rejecting the Gospel. Nevertheless, the lump
(tlie number of the elect) is beloved "for the fathers' sakes, as touching the election." This means that some of them because of their election until this very hour are being accepted {saved).
They are beloved for the Fathers' sakes, because they too are friends (of Christ, as were their Fathers).
The gifts and calling of God are without repentance (11:29).
This is an excellent statement. God's counsel (of election and salvation) is altered by no man's merit or demerit. God never regrets his gift and calling, which He has promised, because the elect are unworthy, and you (the proud, self-righteous Jews) are worthy in your own eyes. He does not change His mind. Hence they (the elect) will surely be converted and come to the truth of faith —
(salvation without works).
O the depth of the riches hoth of the wisdom and knowledge of God! (11:33) This exclamation of the Apostle is to remind us of the fact that in the conclusions stated above there is still something which is hidden and too deep for us to understand. The Apostle had said: "Until the fulness of the Gentiles be come in" (v. 25); or:
"That. . .they also may obtain mercy" (v. 31); and: "That he might have mercy upon all" (v. 32). All these sentences say that God permits evil to take place, in order that good may come from it.
But it is incomprehensible to us why He does good in this special way, and why He does not at the same time do good and evil to those who are alike. These sentences indeed are strange: "They fell, in order that they might be saved"; or: "They do not believe, in order that they might believe."
How unsearchable are his judgments, and his ways past finding out! (11:33). Those are foolish who, as Aristotle, seek to know the things themselves through the causes, since these are "unsearchable."
According to St. Augustine this is the correct distinction between wisdom and knowledge: To wisdom pertains the contemplation of eternal things; to knowledge, the study of temporal things. Created wisdom thus deals with the things which we can neither see nor understand except through faith alone or through being translated
164 Commentary on Romans into heaven. But knowledge deals with what is outside God and created. Therefore it is God's wisdom which views all things in themselves before their existence, above their existence, and in their existence. It is His knowledge by which He recognizes the things as they happen. Therefore it is called the intuitive knowledge
(scientia visionis, by which God knows all things outside Himself).