7 What then? That which Israel seeks for, that he didn't obtain, but the chosen ones obtained it, and the rest were hardened.
*Minor differences ignored. Grouped by changes, with first version listed as example.
What then? What Israel seeks, etc. As he is here engaged on a difficult subject, he asks a question, as though he was in doubt. He intended, however, by expressing this doubt, to render the answer, which immediately follows, more evident; for he intimates, that no other can be given; and the answer is, -- that Israel in vain labored to seek salvation, because his attempt was absurd. Though he mentions here no cause, yet as he had expressed it before, he certainly meant it to be understood in this place. For his words are the same, as though he had said, -- that it ought not to seem strange, that Israel gained nothing in striving after righteousness. And hence is proved what he presently subjoins concerning election, -- For if Israel has obtained nothing by merit, what have others obtained whose case or condition was not better? Whence has come so much difference between equals? Who does not here see that it is election alone which makes the difference? Now the meaning of the word election here is doubtful; for to some it seems that it ought to be taken in a collective sense, for the elect themselves, that there may be a correspondence between the two clauses. Of this opinion I do not disapprove, provided it be allowed that there is something more in the word than if he had said, the elect, even this, that he intimates that there was no other reason for obtaining their election, as though he said, -- "They are not those who strive by relying on merits, but those whose salvation depends on the gratuitous election of God." For he distinctly compares with the whole of Israel, or body of the people, the remnant which was to be saved by God's grace. It hence follows, that the cause of salvation exists not in men, but depends on the good pleasure of God alone. And the rest have been blinded [1] As the elect alone are delivered by God's grace from destruction, so all who are not elected must necessarily remain blinded. For what Paul means with regard to the reprobate is, -- that the beginning of their ruin and condemnation is from this -- that they are forsaken by God. The quotations which he adduces, collected from various parts of Scripture, and not taken from one passage, do seem, all of them, to be foreign to his purpose, when you closely examine them according to their contexts; for you will find that in every passage, blindness and hardening are mentioned as scourges, by which God punished crimes already committed by the ungodly; but Paul labors to prove here, that not those were blinded, who so deserved by their wickedness, but who were rejected by God before the foundation of the world. You may thus briefly untie this knot, -- that the origin of the impiety which provokes God's displeasure, is the perversity of nature when forsaken by God. Paul therefore, while speaking of eternal reprobation, has not without reason referred to those things which proceed from it, as fruit from the tree or river from the fountain. The ungodly are indeed, for their sins, visited by God's judgment with blindness; but if we seek for the source of their ruin, we must come to this, -- that being accursed by God, they cannot by all their deeds, sayings, and purposes, get and obtain any thing but a curse. Yet the cause of eternal reprobation is so hidden from us, that nothing remains for us but to wonder at the incomprehensible purpose of God, as we shall at length see by the conclusion. But they reason absurdly who, whenever a word is said of the proximate causes, strive, by bringing forward these, to cover the first, which is hid from our view; as though God had not, before the fall of Adam, freely determined to do what seemed good to him with respect to the whole human race on this account, -- because he condemns his corrupt and depraved seed, and also, because he repays to individuals the reward which their sins have deserved. [2]
1 - "Excaecati fuerunt," eporothesan; it means hardened, stupified, rendered callous or obdurate. Occalluerunt -- "were hardened," Beza; both Macknight and Doddridge render it, "blinded." It is applied to the heart in Mark 6:52; 8:17; John 12:40, -- to the mind in 2-Corinthians 3:14. -- Ed.
2 - The foregoing reasoning is not satisfactory: it goes beyond the evident meaning of the Apostle. He no doubt quoted the texts according to their original design, and to say he did not is to assert what is incapable of being proved, and what is even contrary to the Apostle's reasoning throughout. The hardening or blinding spoken of by the Prophets, is stated uniformly as a punishment for previous unbelief and impenitence, as admitted by our author himself, and the obvious fact as to the Jews in the Apostle's days, was an evidence of the same, and though he states not this fact here, he states it in the sequel of this Epistle. But why some were hardened, and others were softened, is what must be resolved altogether to the will of God. This, and no more than this, is what the Apostle evidently teaches here: and it is neither wise nor right to go beyond what is expressly taught, especially on a subject of a nature so mysterious and incomprehensible. -- Ed.
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 epōrōthēsan. 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 Mark 6:52, "Their heart was hardened;" Mark 8:17; John 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; Romans 11:4. Of the remainder, the fact of their blindness is simply mentioned, without affirming anything of the cause; see Romans 11:8.
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, Isaiah 29:10.
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 (Mark 3:5).
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 Romans 3:30 2-Peter 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", 1-Peter 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.
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 Romans 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."
What then? What is the inference from the fact that the greater part of Israel has fallen away? It is that Israel has not obtained what it hoped and sought for, justification by the law, and is under condemnation, but that the election hath obtained it. "The election" means "the elect," and this term is applied to all believers. Here it is limited to that portion of the elect people, Israel, which had accepted Christ, and hence were an elect remnant. That "election" does not mean a decree that an individual shall be eternally saved is shown by 2-Peter 1:10 : "Give all diligence to make your calling and election sure; for if ye do these things, ye shall never fall." If an individual was elected before time began to eternal salvation by a divine decree, no act of his could render his election surer. The scriptural election is one that requires diligence on our part, and effort to keep from falling.
The rest were blinded. Israel had eyes and saw not. See Isaiah 6:9; also Matthew 13:14-15. The Savior says they were blinded because they closed their eyes. It was their own act.
As it is written. Isaiah 29:10. The deep sleep spoken of by the prophet was sent because Israel abused its opportunities. They who love darkness will finally be left in darkness.
And David saith. Psalm 69:22-23.
Let their table be made a snare, etc. This prediction is applied to the enemies of Christ. Its meaning is that their enmity shall react upon and injure themselves. Even their table shall become a place of danger.
Let their eyes be darkened. Darkness shall come upon them because they love darkness rather than light.
Bow thou down their back. This implies a condition of bondage on account of their sins.
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.
*More commentary available at chapter level.