Commentary on Romans, Biblical exegesis 1 · Chapter 11 · Section 1
1. The text with the diuerse readings.
v. 1. I say then, (I demaund. G.) hath God cast away his people? God forbid: (Let it not be. Gr.) for I also am an Israelite of the feede of Abraham, of the tribe of Beniamin.
2 God hath not cast away his people, which he knewe before (from the beginning. S.) knowe ye not what the Scripture saith of Elias, V. Be. B. G. (to Elias. S. in Elias. L. the preposition is (foreign, in) but it is taken as the Hebrewe preposition (beth) is, to signifie (de, of,) how he communeth with God (cryeth. S. maketh intercession. L. V. B. yet he doth not pray against Israel, but onelyonly communeth, foreign,) against Israel, saying:
3 Lord, they hauehave killed thy Prophets, and digged downe thine altars: and I am left alone, and they seeke my life.
4 But what saith the answear of God (the diuine answear. Gr. Be. L. it was said vntounto him in revelation. S.) vntounto him? I hauehave reserued (left. Gr.) vntounto my selfe seuen thousand men, which hauehave not bowed the knee (and worshipped. S. ad.) vntounto (before. L. ad.) Baal: (that is, the image of Baal. V. Be.)
5 Euen so then at this present time, is there a remnant (a reseruation. Be.) according to the election of grace. (of God. L. ad.)
6 And if it be of grace, it is no more of works, or els were grace no more grace: but if it be of works, it is no more grace: or els worke were no more worke: (this clause is omitted in the vulgar latine.)
7 What then? Israel hath not obtained, that he sought: but the election hath obtained it, and the rest hauehave beene hardened: B.G. (blinded. L.S.V.B.P. but foreign properly signifieth to harden, as Ioh. 12.40. he hath blinded their eyes, and hardened their hearts.)
8 According as it is written, God hath giuen them the spirit of slumber, (of compunction, L.V.S.A.P. of commotion, S. of remorse, B. the word foreign, properly signifieth comp… ction: but because they which are in a deepe slumber can not feele though they be pricked, it signifieth here rather slumber, the cause beeing taken for the effect) eyes that they should not see, and eares that they should not heare vntounto this day.
9 And Dauid saith, Let their table be made for a snare, and for a net, (or trappe, B.) and for a stumbling blocke, (a scandale, Gr.) and for a recompence (a retalion, Gr. a requitall) vntounto them.
10 Let their eyes be darkned, that they see not, and bow downe their backe (their thigh, S.) alwaies.
11 I say then (I demaund, G.) hauehave they stumbled, that they should fall? God forbid: but thorough their fall (sinne, L.) saluation commeth vntounto the Gentiles, to prouoke them to emulation, (to follow them G.)
12 Wherefore if the fall of them be the riches of the world, and the minishing (condemnation, S.) of them, the riches of the Gentiles, how much more shall their abundance be?
13 For I speake to you Gentiles, in as much, as I am the Apostle of the Gentiles, I magnifie my ministerie: (office, G.B.)
14 If by any meanes I might prouoke vntounto emulation (provoke, B. provoke to follow, G. the word is foreign, to prouoke vntounto zeale or emulation) and might saue some of them.
15 For if the casting away of them be the reconciling of the world, what shall the receiuing be but life from the dead?
16 For if the first fruits be holy, so is the whole lumpe: and if the root be holy, so are the branches.
17 And though some of the branches be broken off, and thou beeing a wild Oliue tree, wast graft in for them, and made partakar of the roote and fatnesse of the Oliue tree;
18 Boast not against the branches: and if thou boast, thou bearest not the roote, but the roote thee.
19 Thou wilt say then, The branches are broken off, that I might be graft in.
20 Well: thorough vnbeleefe they are broken off, and thou standest by faith: be not high minded, but feare.
21 For if God spared not the naturall branches, take heede, least he also spare not thee.
22 Behold therfore the kindnes (benignitie. B.S. bonni…fulnes. G. goodnes. L. foreign ) & seueritie of God: toward them which hauehave fallen, seueritie, but toward thee kindnes, if thou continue in his kindnes, or els thou also shalt be cut off.
23 And they also if they abide not still in vnbeleefe shall be graffed in: for God is able to graffe them in againe.
24 For if thou wast cut out of the wild oliue tree by nature, and contrarie (beside, B.S. foreign,) to nature wast graffed in a right oliue tree (good oliue. Gr.) how much more shall they which are by nature, be graffed into their owne Oliue tree?
25 For I would not brethren, that ye should be ignorant of this secret (mysterie. Gr.) that ye should not be wise (arrogant. B. G. A.) in your selues, (in your owne conceits, B.) that obstinacie (blindnes, L.V. see before v. 7.) in part is come to Israel, vntill the fulnes of the Gentiles be come in.
26 And so all Israel shall be saued, as it is written, The deliuerer shall come out of Sion, and shall turne away vngodlines from Iacob.
27 And this is my couenant (testament. V.S.L.P. foreign, signifieth both, but the first is fitter here) to them, when I shall take away their sinnes.
28 As concerning the Gospel, they are enemies for your sakes, but as touching the election they are beloued for their fathers sakes.
29 For the gifts and calling of God are without repentance. (such as he cannot repent him of. B. V. God changeth not in his gift. S.)
30 For euen as ye in times past hauehave not beleeued God, (obeyed. Be. S. foreign, it signifieth both, but the first is more proper here) yet hauehave now obtained merciemercy thorough their vnbeleefe:
31 Euen so now hauehave they not beleeved, (not obeyed, Be. hauehave beene contumacious. S. see the former verse) by the merciemercy shewed vntounto you, (your merciemercy. Gr.) that they also may obtaine merciemercy, (not beleeued the merciemercy. B. A. in the merciemercy. L. not beleeued because of your merciemercy. V.S. Beza referreth it to the latter clause, that by your merciemercy they might obtain mercy.
30 For God hath shut vp all in vnbeleefe. (contumacie, or disobedience, S.B. foreign. signifieth both, the first rather here, for the Apostle still vrgeth the necessitie of beleefe, as c. 9.32.) that he might hauehave merciemercy on all.
33 O the deepenes of the riches, both of the wisdome and knowledge of God… (and of the wisdome and knowledge of God, L. see 32. quest.) how vnsearchable (incomprehensible, L.) are his iudgements, and his waies past finding out?
34 For who hath knowne the minde of the Lord? or who was his counseller?
35 Or who hath giuen vntounto him first, and he shall be recompensed?
36 For of him, and thorough him, (in him, S.) and for him, are all things, to him be glorie for euer. Amen.