Romans 11

Romans 11:1

HAth God cast away his people] Gr. Tec. his people whom he foreknew. Now the Apostle sheweth, how the doctrine formerly delivered is to be applied to others; teaching us, that all the Jews in particular are not cast away and therefore we ought not to pronounce rashly of private persons, whether they be of the number of the elect or not.

Romans 11:2

which he foreknew] Which he loved and chose from everlasting, and decreed to save before the foundations of the world were laid.

Wot ye not what the scripture saith of Elias] Gr. in Elias. In the dayes of Elias when there appeared no face of the Church to the world, yet God knew his elect, and of them a great store and number; whereupon this also is concluded, that we ought not rashly to pronounce of any man or people, that they are reprobate, seeing the Church is oft times brought to that state, that even the most watchfull and sharp-sighted Pastours may think it to be clean extinct and put out.

maketh intercession to God against] Or, communeth with God against.

Romans 11:3

Lord, they have killed thy prophets, &c.] See 1 Kings 19. 14.

digged down thine altars] The prophet by these words doth not any way approve of those Altars which were erected in Israel, contrary to the law which designed a certaine place, namely, at Jerusalem, where they ought to have offered their sacrifice to God; but he taxeth the impietie and idolatrie of that people, who erected Altars to Baal, and sacrificed upon them; but pulled down the Altars which were erected in honour of God, and would by no meanes sacrifice unto him, or serve him.

life] Gr. soul.

Romans 11:4

answer of God] Gr. oracle of God.

I have reserved to my self] See 1 Kings 19:18. He speaketh of remnants, and the reserved people which were chosen from everlasting, and not of remnants which should be chosen afterwards; for they were not chosen because they were not Idolaters, but rather, they were not therefore Idolaters, because they were chosen, and by Gods grace kept from that and other foule sinnes.

seven thousand men] That is, a very great numbeer, by a Synecdoche. So we reade, Genesis 33:3. that Jacob bowed himself to the ground before his brother seven times; and Psalms 12:6. Silver is said to be tried in the furnace seven times, that is, very often; and Christ telleth Peter, that he is to forgive his brother not seven times, but seventy times seven times, that is, how often so ever he offendeth him, if he be sorry for it, and seek to be reconciled unto him.

the knee to the image of Baal] The article in the Originall, is feminine, 〈 in non-Latin alphabet 〉, not that the Heathen beleeved Baal to be a feminine Idol, for by Baal, as Sanchoniacho and others affirme, they meant Phoebus or the Sunne: but the article agrees with 〈 in non-Latin alphabet 〉, understood, that is, the image of Baal. The word Baal signifieth as much as patron, or one in whose power another is, which name the Romish idolaters at this day give to their idols, naming them patrons or patronesses, or ladies guardians.

Romans 11:5

at this present] Gr. in this present.

there is a remnant] That is, God hath left some Jews yet to remain, which do not reject but imbrace the gospel, and are effectually called also; though in comparison of the great multitude that rejected and continued in their unbelief, they are but as a small remnant or parcell torne from the rest. Isaiah 6:13.

the election of grace] Not whereby men chuse grace, but whereby God chuseth us of his grace and goodnesse.

Romans 11:6

And if by grace] This seems to be added against those amongst the Jews, that having received the profession of Christianitie, yet still did put part of their righteousnesse and confidence in the works of the law; which the Apostle here proves to be a false and vaine perswasion, forasmuch as those two sorts of righteousnesse and salvation, to wit, by the covenant of grace, and the covenant of works, were altogether incompatible. See Rom. 4. 2, 4. and Gal. 5. 2, 4.

no more of works] This saying beateth downe flat to the ground the doctrine of merit, and of all kinde and manner of works, whereby our justifiers of themselves doe teach, That works are either wholly or partly the cause of our justification.

otherwise grace is no more grace] Whatsoever is given for the merit of our works, is not freely given, and consequently is not 〈 in non-Latin alphabet 〉, or, gratta; for, as S. Austine speaketh elegantly against the Pelagians, Gratia non est gratia ullo modo, nisi sit gratuita omni modo; Grace is not said to be grace any way, or in any sense, if it be not free every way.

otherwise work is no more work] That is, it loseth the nature of a work done to merit by; for if we are elected and chosen partly for our works sake, and partly by grace, then the merit of our works is no merit; for as Bernard rightly concludeth, If merit enter first, it excludeth grace; and if grace enter first, it excludeth merit: non bene conveniunt, nec in una sede morantur.

Romans 11:7

Israel hath not obtained] That is, those among the Jews, who boasted that they were Israelites, and gloried in the flesh, and sought to establish their own righteousnesse.

the election hath obtained] That is, the elect (have obtained) by a metonymie, which the Apostle useth, more emphatically to expresse the cause of their adoption and salvation; to wit, Gods free election.

blinded] Or, hardened.

Romans 11:8

God hath given them the spirit of slumber] So the Hebrew signifieth, Is. 29. 10. out of which the Apostle took these words; yet in citing them he followeth the translation of the Seventie here, and elsewhere, that the Gentiles to whom he wrote, who understood that translation, and not the Hebrew, might not take any offence by reason of some seeming differences between it and the originall. The Greek word used by the Apostle, 〈 in non-Latin alphabet 〉, cometh not from 〈 in non-Latin alphabet 〉, night; as if he should say, The spirit of men in a deepe sleepe in the night; but from 〈 in non-Latin alphabet 〉, to prick or bore through:〈 in non-Latin alphabet 〉, saith Oecumenius, is 〈 in non-Latin alphabet 〉, to be fastned, and as it were nailed in evill, to be obstinately wicked: howbeit the Hebrew originall, and the translation of the Septuagint, which the Apostle followeth, may be easily reconciled, if by the spirit of slumber we understand such a dead sleep, as may be observed in hose that are prickt or stung with venemous serpents, out of which they hardly or never awake.

slumber] Or, remorse; or, pricking through.

eyes that they should not see, &c.] See Isaiah 6:9. That is, eyes unfit to see with, and ears unfit to hear with; or eyes and ears, wherewith (as the case stood with them) they could neither see nor hear.

Romans 11:9

Let their table be made a snare] See Psalms 69:22. As unhappy birds are enticed to death by that which is their sustenance: so did that turn to the Jews destruction, of which they sought life; to wit, the law of God, for the preposterous zeale whereof they refused the Gospel.

and bow down their back] Gr. bow together. or crook. If we follow this Translation of the Septuagint according to the letter, then as the Greek Scholiast observeth, we have here a prediction of the Jews captivitie and subjection to the Romanes, who enforced them to bow, with the heavie burdens they laid upon them. But if we follow the Hebrew Originall, and render the words, Make their loins continually shake; then we may well understand the Prophecie of terrours of conscience, and the spirit of bondage, to which the unbeleeving Jews are subject even to this day.

Romans 11:11

I say then, Have they stumbled] God appointed this casting off of the Jews, that it might be an occasion to call the Gentiles, and again that this calling of the Gentiles might be an occasion to restore the Jews, to wit, that they being enflamed and provoked by the emulation of the Gentiles, might themselves at length embrace the Gospel. And hereby we may learn that the severitie of God serveth as well to the setting forth of his glory, as his mercy doth; and also that God prepareth himself a way to mercy by his severitie: so that we ought not rashly to despaire of any man, nor proudly triumph over others; but rather provoke them to an holy emulation, that God may be glorified in them also.

God forbid] See Chap. 3. 4.

to provoke them to jealousie] By this means their fall through Gods goodnesse conduceth to their rise: for through their fall salvation came to the Gentiles, and this salvation of the Gentiles bred emulation in the Jews, and this emulation was a means to bring them to beleeve the Gospel, whereby they might be raised from their fall.

Romans 11:12

the riches of the world] By riches he meaneth the knowledge of Christ in whom all the treasures of riches and knowledge are hid; and by the world, all nations dispersed throughout the whole world.

diminishing] Or, decay. or losse.

Romans 11:13

I am the apostle] Gr. Tec. I remain the apostle.

Romans 11:15

but life from the dead] The words may beare a double construction, either they may have reference to the Jews that their assumption into the Church will prove no lesse then their raising from their death of sinne to the life of grace: or that the comming in of the Jews will serve as a great means to bring in all the Gentiles, and by the Gospel make them partakers of eternall life. For it shall come to passe that when the Jews generally embrace the Gospel; the world shall as it were quicken again and rise up from death to life; when that nation shall be converted, there shall be such perfect and entire joy as in the end of the world at the resurrection of the dead, saith the Greek Scholiast.

Romans 11:16

For if the first-fruit be holy] He alludeth to the first-fruits of those loaves, by the offering whereof all the whole crop of corn was sanctified, Ezekiel 44:30. so that the owners might use the rest the yeer following with a good conscience, Leviticus 23:14.

if the root be holy] The nation of the Jews being considered in their stock and root, that is, in Abraham, is holy, although that many of the branches be cut off. Therefore in judging our brethren we must not stick in their unworthinesse, to think that they are all at once cast off: but we ought to consider the root of the covenant, and rather go back to their ancestours which were faithfull, that we may know that the blessing of the covenant resteth in some of their posteritie; as we also find proof thereof in our selves, Esa. 65. 8.

Romans 11:17

And if] Gr. But if.

amongst them] Or, for them.

Romans 11:18

Boast not against the branches] There is no cause why the Gentiles which have obtained mercy should triumph over the Jews, which now refuse the grace of God, seeing they are graffed into the stock of the Jews ancestors; but let them rather take heed that that be not found in them which is worthily condemned in the Jews: and hence we are further to learn that we ought to be studious of Gods glory, even in respect of our neighbours; so farre ought we to be from bragging and glorying for that we are preferred before others by speciall grace.

Romans 11:20

because of unbelief] Gr. by unbelief.

but fear] See thou stand in awe of God modestly and carefully. By fear, he meaneth not a fear of diidence or distrust, but a fear of watchfulnesse or circumspection.

Romans 11:21

naturall branches] He calleth them naturall, not because they had any holinesse by nature, but because they were born of them whom the Lord set apart for himself from other nations by his league and covenant which he freely made with them.

take heed lest he also spare not thee] Gr. Tec. neither will he spare thee.

Romans 11:22

and severitie of God] In the Originall 〈 in non-Latin alphabet 〉, which signifieth a resection or cutting off, and the metaphor seems to be taken from a Gardiner who with a pruning knife cuts off dead boughs, or luxuriant stems; Or it may allude to the speeches of a man moved in choler, which are for the most part abrupt, and cut off as it were in the midst; and thereby is signified the rigour of judgement, or Gods severe justice.

on them which ell] That is, over the Jews that stumbled at the rock of offence through their unbelief in Christ, and therefore were justly rejected of God. Which severitie God used towards them that we should take example and warning by them to give good heed, lest we fall into the same unbelief with them, and be rejected alike as they were.

goodnesse] Gr. Tec. the goodnesse of God.

if thou continue in his goodnesse] In the state of grace wherein thou art set, that is, if thou bear the fruits thereof, and render God thanks for the same.

otherwise thou also shalt be cut off] As an unfruitfull branch, John 15:2. But here it is to be noted that this passage ought to be understood of the outward incorporation into the Church by profession, whereof many hypocrites do partake, and not of the inward and efficacious ingraffing into the mysticall body of Christ by a lively faith and the communion of the Spirit according to the election of God, which is ever accompanied with perseverance. See Matthew 15:13. 2 Timothy 2:19.

Romans 11:23

shall be graffed in] Many are now for a season cut off, that is, are without the root, who in their time shall be graffed in; and again there are a great sort, which according to the outward shew seem to be graffed in, who notwithstanding through their own fault afterwards are cut off and quite cast away; which thing is especially to be considered in nations and peoples, as the Jews and Gentiles.

Romans 11:24

which is wild by nature] Understand nature not a it was first made, but as it was corrupted in Adam, and so derived from him to his posteritie.

contrary to nature] Gr. beside nature

good olive-tree] Into the people of the Jews which God had sanctified of his meer grace: and he speaketh of the whole nation taken into covenant with God.

own] Or, proper.

Romans 11:25

of this mysterie] That is, touching the last conversion of the Jews obscurely intimated by the Prophets, Esa. 11. 11. Zac 12:10. but clearly set forth in the Gospel, Matthew 23:39. Luke 21:24. 2 Corinthians 3:16.

in your own conceits] Gr. Tec. in your selves.

blindnesse] Or, hardnesse.

in part] He speaketh in respect of the greater part of all the people, of whom there were excepted but a very small number of the elect ones.

happened] Or, come.

the fulnesse of the Gentiles] The full number or multitude, and as it were the body of them.

be come in] Into the Church of God by professing the Christian faith.

Romans 11:26

all Israel] The body of this people in generall, shall be brought again into the way of salvation, and re-established into the Church. Or, the whole Israel of God consisting of Jews and Gentiles, Galatians 6:10.

There shall come, &c.] See Isaiah 59:20.

out of Sion Isaiah speaking of the first comming of Christ in the flesh, saith, he shall come into Sion; but the Apostle applying that passage to his second manifestation in grace toward the Jews, saith here, out of Sion; that is, out of the midst of the Church where he hath his dwelling and abode by his Spirit, will he call and recollect the Jews again.

the deliverer, and shall turn] Gr. Tec. and the deliverer shall turn.

Romans 11:28

touching the election] In that God respecteth not what they deserve, but what he promised to Abraham.

Romans 11:30

for as ye in times past] Although they which are hardened are worthily punished, yet hath not God suffered this stubbornesse of the Jews so to come to passe properly for any hatred to that nation, but that an entrie might be as it were opened to bring in the Gentiles; and that afterwards the Jews being enflamed with emulation of that mercy which is shewed to the Gentiles, might themselves also be partakers of the same benefit, and so it might appear that both Jews and Gentiles are saved onely 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 one Church: or if he had saved the nation of the Jews without this interruption.

beleeved] Or, obeyed.

Romans 11:31

beleeved] Or, obeyed.

Romans 11:32

concluded] Or, shut them all up together.

Romans 11:33

O the depth of the riches] The Apostle cryeth out as astonished with this wonderfull wisdome of God, which he teacheth us religiously to reverence, and not curiously and profanely to search beyond the compasse of that, which God hath revealed unto us in his word.

Romans 11:34

For who hath known, &c.] See Isaiah 40:13. Wisd. 9. 13. 1 Corinthians 2:16.

Romans 11:36

For of him] As of the first cause, that disposeth and ordereth all things according to his wise counsell.

through him] Gr. by. As working himself whatsoever is necessary for mans salvation, and powerfully performing whatsoever is once ordained, and decreed by his counsell.

and to him] As to the utmost end, to whose glory every thing must tend, and be reduced, Proverbs 16:4. The Lord hath made all things for himself.

all things] Not onely those that concern the creation, preservation, and government of all things in this world: but also, and principally whatsoever belongeth to the glorious work of mans eternall salvation, whereof the Apostle doth here specially treat.

to whom] Gr. to him.