Romans - 11:11



11 I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy.

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Explanation and meaning of Romans 11:11.

Differing Translations

Compare verses for better understanding.
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, Did they stumble that they might fall? God forbid: but by their fall salvation is come unto the Gentiles, to provoke them to jealousy.
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.
I say then, Have they stumbled in order that they might fall? Far be the thought: but by their fall there is salvation to the nations to provoke them to jealousy.
I say then, Have they stumbled that they should fall? By no means: but rather through their fall salvation is come to the Gentiles, to provoke them to jealousy.
I say, then, Did they stumble that they might fall? let it not be! but by their fall the salvation is to the nations, to arouse them to jealousy;
I ask, however, "Have they stumbled so as to be finally ruined?" No, indeed; but by their lapse salvation has come to the Gentiles in order to arouse the jealousy of the descendants of Israel;
So I say, Were their steps made hard in order that they might have a fall? In no way: but by their fall salvation has come to the Gentiles, so that they might be moved to envy.
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.
Dico igitur, Num impegerunt ut corruerent? Absit: sed eorum lapsu salus contigit gentibus in hoc, ut ipsi ad aemulationem provocarentur.

*Minor differences ignored. Grouped by changes, with first version listed as example.


Historical Commentaries

Scholarly Analysis and Interpretation.

Have they stumbled, etc. You will be greatly hindered in understanding this argument, except you take notice, that the Apostle speaks sometimes of the whole nation of the Jews, and sometimes of single individuals; for hence arises the diversity, that one while he speaks of the Jews as being banished from the kingdom of God, cut off from the tree and precipitated by God's judgment into destruction, and that at another he denies that they had fallen from grace, but that on the contrary they continued in the possession of the covenant, and had a place in the Church of God. It is then in conformity with this difference that he now speaks; for since the Jews for the most part rejected Christ, so that perverseness had taken hold almost on the whole nation, and few among them seemed to be of a sane mind, he asks the question, whether the Jewish nation had so stumbled at Christ, that it was all over with them universally, and that no hope of repentance remained. Here he justly denies that the salvation of the Jews was to be despaired of, or that they were so rejected by God, that there was to be no future restoration, or that the covenant of grace, which he had once made with them, was entirely abolished, since there had ever remained in that nation the seed of blessing. That we are so to understand his meaning is evident from this, -- that having before connected a sure ruin with blindness, he now gives a hope of rising again; which two things are wholly different. They then, who perversely stumbled at Christ, fell and fell into destruction; yet the nation itself had not fallen, so that he who is a Jew must necessarily perish or be alienated from God. But by their fall salvation has come to the Gentiles, etc. The Apostle asserts two things in this place, -- that the fall of the Jews had turned out for salvation to the Gentiles; but to this end -- that they might be kindled by a sort of jealousy, and be thus led to repentance. He no doubt had an eye to the testimony of Moses, which he had already quoted, where the Lord threatened Israel, -- that as he had been provoked by them to emulation through their false gods; so he also, according to the law of retaliation, would provoke them by a foolish nation. The word here used denotes the feeling of emulation or jealousy with which we are excited, when we see another preferred before us. Since then it was the Lord's purpose that Israel should be provoked to emulation, they were not so fallen as to be precipitated into eternal ruin; but that God's blessing, despised by them, might come to the Gentiles, in order that they might at length be also stirred up to seek the Lord, from whom they had fallen away. But there is no reason for readers to weary themselves much as to the application of this testimony: for Paul does not dwell on the strict meaning of the word, but alludes only to a common and well-known practice. For as emulation stimulates a wife, who for her fault has been rejected by her husband, so that she strives to be reconciled again; so it may be now, he says, that the Jews, seeing the Gentiles introduced into their place, will be touched with grief for their divorce, and seek reconciliation.

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 forever, 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 Romans 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; Deuteronomy 32:21; see Romans 10:19.

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, Isaiah 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.

(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.

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?" Leviticus 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 Romans 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, Luke 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 Romans 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.

The gospel is the greatest riches of every place where it is. As therefore the righteous rejection of the unbelieving Jews, was the occasion of so large a multitude of the Gentiles being reconciled to God, and at peace with him; the future receiving of the Jews into the church would be such a change, as would resemble a general resurrection of the dead in sin to a life of righteousness. Abraham was as the root of the church. The Jews continued branches of this tree till, as a nation, they rejected the Messiah; after that, their relation to Abraham and to God was, as it were, cut off. The Gentiles were grafted into this tree in their room; being admitted into the church of God. Multitudes were made heirs of Abraham's faith, holiness and blessedness. It is the natural state of every one of us, to be wild by nature. Conversion is as the grafting in of wild branches into the good olive. The wild olive was often ingrafted into the fruitful one when it began to decay, and this not only brought forth fruit, but caused the decaying olive to revive and flourish. The Gentiles, of free grace, had been grafted in to share advantages. They ought therefore to beware of self-confidence, and every kind of pride or ambition; lest, having only a dead faith, and an empty profession, they should turn from God, and forfeit their privileges. If we stand at all, it is by faith; we are guilty and helpless in ourselves, and are to be humble, watchful, afraid of self-deception, or of being overcome by temptation. Not only are we at first justified by faith, but kept to the end in that justified state by faith only; yet, by a faith which is not alone, but which worketh by love to God and man.

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 Romans 10:19 (quoted from Deuteronomy 32:21), we see that emulation is a legitimate stimulus to what is good.

Have they stumbled that they should fall? Shall we conclude that Israel has fallen forever? The apostle now proceeds to the second branch of his argument, and shows that God, for wise reasons, has cast off Israel for a time, but that finally the nation will be converted.
Through their fall salvation is come to the Gentiles. Christ said, "I, if I be lifted up, will draw all men unto me." He referred to the cross. Rejected by the Jewish nation, and sent to the cross, he became the Savior of all mankind, Gentiles as well as Jews. So, too, the rejection of the gospel by the Jews, accelerated the preaching among the Gentiles. See Acts 8:4; Acts 13:46. So, too, when the Jews crucified Christ, "the handwriting of ordinances was nailed to the cross," the "partition wall" between Jews and Gentiles was broken down. So the result of the Jews hardening themselves and rejecting Christ was, under the providence of God, that the Gentiles should be saved.
To provoke them to jealousy. The elder brother, in the parable of the Prodigal Son, was filled with jealousy when he saw the younger son accepted by the father.
If the fall of them be the riches of the world. In contributing to the conversion of the Gentiles their fall has been "riches."
How much more their fulness? In the remaining part of the chapter the apostle shows the grand results which will follow the final conversion of the Jewish nation as a body.
I speak to you as Gentiles. As an apostle to the Gentiles he reminded them of what they owed to the falling away of the Jews, and was active in his office (magnify mine office), seeking to convert as many Gentiles as possible, hoping thus (Romans 11:14) to provoke to emulation his Jewish brethren.
For if the casting away of them be the reconciling of the world. See the notes on Romans 11:11. Their unbelief caused the preaching of the gospel of reconciliation to the Gentiles.
But life from the dead. The apostle, under this strong expression, describes a wonderful resurrection of spiritual life which will follow the national conversion of Israel.

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.

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