As in Romans 10:18, a negative answer is implied. "It is surely not true that Israel did not know." Did not know what? That the Gospel should go forth into all the earth. Moses and Isaiah had prophesied the conversion of the Gentiles, and Isaiah the opposition of the Jews thereto.

First Moses

First in order; the first who wrote.

I will provoke you to jealousy (ἐγὼ παραζηλώσω ὑμᾶς)

From Deuteronomy 32:21. See Romans 11:11, Romans 11:14; 1 Corinthians 10:22. Used only by Paul. The Septuagint has them instead of you.

By them that are no people (ἐπ' οὐκ ἔθνει)

Lit., upon a no-people. The relation expressed by the preposition is that of the no-people as forming the basis of the jealousy. The prediction is that Israel shall be conquered by an apparently inferior people. No-people as related to God's heritage, not that the Gentiles were inferior or insignificant in themselves. For people render nation, as Rev. See on 1 Peter 2:9.

By a foolish nation (ἐπὶ ἔθνει ἀσυνέτῳ)

Lit., upon a foolish nation as the basis of the exasperation. For foolish, see on Romans 1:21.

I will anger (παροργιὦ)

Or provoke to anger. The force of the compounded preposition παρά in this verb and in παραζηλώσω provoke to jealousy, seems to be driving to the side of something which by contact or comparison excites jealousy or anger.

Only here in the New Testament. Plato, "Laws," 701, uses it of liberty as too presumptuous (ἀποτετολμημένης). The force of the preposition is intensive, or possibly pointing to him from whom the action proceeds; bold of himself: The simple verb means primarily to dare, and implies the manifestation of that boldness or confidence of character which is expressed by θαῤῥέω. See 2 Corinthians 5:6, 2 Corinthians 5:8; 2 Corinthians 7:16; 2 Corinthians 10:2, note.

Saith

Isaiah 65:1. Following the Septuagint, with the inversion of the first two clauses. Hebrew: "I have offered to give answers to those who asked not. I have put myself in the way of those who sought me not. I have spread out my hand all the day to a refractory people." The idea in the Hebrew is, "I have endeavored to be sought and found." Compare the clause omitted in Paul's quotation: "I have said 'Here am I' to a people who did not call upon my name."

See on John 3:36; see on Jde 1:11. Disobedience is the manifestation of the refractoriness expressed in gainsaying. Some explain gainsaying as contradicting. Compare Luke 13:34, Luke 13:35.

Then introduces the question as an inference from the whole previous discussion, especially Romans 11:19-21.

Hath God cast away (μὴ ἀπώσατο ὁ Θεὸς)

A negative answer required. "Surely God has not, has He?" The aorist tense points to a definite act. Hence Rev., better, did God cast off. The verb means literally to thrust or shove. Thus Homer, of Sisyphus pushing his stone before him ("Odyssey," xi., 596). Oedipus says: "I charge you that no one shelter or speak to that murderer, but that all thrust him (ὠθεῖν) from their homes" ("Oedipus Tyrannus," 241).

People (λαὸν)

See on 1 Peter 2:9; see on Acts 13:17.

An Israelite, etc.

See on Philippians 3:5. Paul adduces his own case first, to show that God has not rejected His people en masse. An Israelite of pure descent, he is, nevertheless a true believer.

See on Romans 8:29.

Or (ἢ)

Compare Romans 6:3; Romans 7:1. Confirming what precedes by presenting the only alternative in the cave. Or is omitted in the A.V.

Wot ye not (οὐκ οἴδατε)

Why should the Revisers have retained the obsolete wot here, when they have rendered elsewhere, know ye not? See Romans 6:16; 1 Corinthians 3:16; 1 Corinthians 5:6, 1 Corinthians 6:2, etc. The phrase indicates that this cannot be thought of as true.

Of Elias (ἐν Ἡλίᾳ)

Wrong; though Rev. has retained it: of Elijah, with in in margin; probably in order to avoid the awkward circumlocution in the passage treating of Elijah, or the ambiguous in Elijah. See on in the bush, Mark 12:26. Thucydides (i. 9) says: "Homer, in 'The handing down of the sceptre,' said," etc.; i.e., in the passage describing the transmission of the sceptre in the second book of the Iliad. A common form of quotation in the rabbinical writings. The passage cited is 1 Kings 19:10, 1 Kings 19:14.

He maketh intercession (ἐντυγχάνει)

See on Romans 8:26. Rev., pleadeth.

Paul gives the first two clauses in reverse order from both Septuagint and Hebrew.

Digged down (κατέσκαψαν)

Sept., καθεῖλαν pulled down. The verb occurs only here and Acts 15:16. Compare on Matthew 6:19.

Altars (θυσιαστήρια)

See on Acts 17:23.

Alone (μόνος)

Sept. has the superlative μονώτατος utterly alone.

Life (ψυχήν)

From ψύχω to breathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα body, denotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death.

Scripture. In the Old Testament, answering to nephesh, primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach, πνεῦμα) in the Old Testament never signifies the individual. Soul (ψυχή), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit (πνεῦμα), and finds expression in soul or life (ψυχή).

The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή every soul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philippians 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality.

These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι with one soul; ἰσοψύχον like-minded (Philippians 1:27; Philippians 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23.

As to the distinction between ψυχή soul and πνεῦμα spirit, it is to be said:

continued...

Only here in the New Testament. For the kindred verb χρηματίζω warn, see on Matthew 2:12; see on Luke 2:26; see on Acts 10:22. Compare Romans 8:3. The word means an oracular answer. In the New Testament the verb is commonly rendered warn.

I have reserved (κατέλιπον)

Varying from both Septuagint and Hebrew. Heb., I will reserve; Sept., thou wilt leave.

To Baal (τῇ Βάαλ)

The feminine article is used with the name instead of the masculine (as in Septuagint in this passage). It occurs, however, in the Septuagint with both the masculine and the feminine article. Various reasons are given for the use of the feminine, some supposing an ellipsis, the image of Baal; others that the deity was conceived as bisexual; others that the feminine article represents the feminine noun ἡ αἰσχύνη shame Heb., bosheth, which was used as a substitute for Baal when this name became odious to the Israelites.

Lit., since. Since, in that case.

Grace is no more, etc. (γίνεται)

Lit., becomes. No longer comes into manifestation as what it really is. "It gives up its specific character" (Meyer).

But if of works, etc.

The best texts omit to the end of the verse.

The simple verb τυγχάνω means originally to hit the mark; hence to fall in with, light upon, attain.

The election (ἡ ἐκλογὴ)

Abstract for concrete. Those elected; like ἡ περιτομή the circumcision for those uncircumcised (Ephesians 2:11. Compare τὴν κατατομήν the concision, Philippians 3:3).

Were blinded (ἐπωρώθησαν)

Rev., correctly, hardened, though the word is used of blindness when applied to the eyes, as Job 17:7, Sept. See on hardness, Mark 3:5. Compare σκληρύνει hardeneth, Romans 9:18.

Three quotations follow, two of which we blended in this verse: Isaiah 29:10; Deuteronomy 29:3 (4).

Hath given (ὄδωκεν)

Heb., poured out. Sept., given to drink.

Slumber (κατανύξεως)

Heb., deep sleep. Only here in the New Testament. Lit., pricking or piercing, compunction. Compare the kindred verb κατενύγησαν were pricked, Acts 2:37. Rev. renders stupor, the secondary meaning; properly the stupefaction following a wound or blow.

Psalm 69:23, Psalm 69:24. It is doubtful whether David was the author. Some high authorities are inclined to ascribe it to Jeremiah. David here may mean nothing more than the book of Psalm.

Table

Representing material prosperity: feasting in wicked security. Some explain of the Jews' presumptuous confidence in the law.

Snare (παγίδα)

From πήγνυμι to make fast. The anchor is called παγὶς the maker-fast of the ships.

Trap (θήραν)

Lit., a hunting. Only here in the New Testament, and neither in the Hebrew nor Septuagint. Many render net, following Psalm 35:8, where the word is used for the Hebrew resheth net. No kind of snare will be wanting. Their presumptuous security will become to them a snare, a hunting, a stumbling-block.

A recompense (ἀνταπόδομα)

Substituted by the Septuagint for the Hebrew, to them at ease. It carries the idea of a just retribution.

Lit., bend together. Hebrew, shake the loins.

The literal translation. Rev. renders loss. Referring apparently to the diminution in numbers of the Jewish people. Other explanations are defeat, impoverishment, injury, minority.

Fullness (πλήρωμα)

See on John 1:16. The word may mean that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28; Matthew 9:16; Mark 6:43); that which is filled (Ephesians 1:23); possibly the act of filling (Romans 13:10), though this is doubtful. Here in the first sense: the fullness of their number contrasted with the diminution. They will belong as an integral whole to the people of God.

The best texts read δὲ but instead of γάρ for. The sentence does not state the reason for the prominence of the Gentiles asserted in Romans 11:12, but makes a transition from the statement of the divine plan to the statement of Paul's own course of working on the line of that plan. He labors the more earnestly for the Gentiles with a view to the salvation of his own race.

Inasmuch as Iam

The best texts insert οὖν then. So Rev.; thus disconnecting the clause from the preceding, and connecting it with what follows.

I magnify mine office (τὴν διακονίαν μου δοξάζω)

Lit., I glorify my ministry, as Rev. Not I praise, but I honor by the faithful discharge of its duties. He implies, however, that the office is a glorious one. The verb, which occurs about sixty times in the New Testament, most frequently in John, is used, with very few exceptions, of glorifying God or Christ. In Romans 8:30, of God's elect. In 1 Corinthians 12:26, of the members of the body. In Revelation 18:7, of Babylon. For ministry, see on minister, Matthew 20:26.

A modest expression which recalls Paul's limited success among his own countrymen.

In contrast with receiving. Only here and Acts 27:22, where it means loss. Here exclusion from God's people.

Reconciling of the world (καταλλαγὴ κόσμου)

See on Romans 5:10, Romans 5:11. Defining the phrase riches of the world in Romans 11:12.

Life from the dead

The exact meaning cannot be determined. Some refer it to the resurrection to follow the conversion of Israel, including the new life which the resurrection will inaugurate. Others, a new spiritual life. Others combine the two views.

Better but, or now. A new paragraph begins.

The first-fruit - holy

See on James 1:18, see on Acts 26:10. Referring to the patriarchs.

Lump

See on Romans 9:21. The whole body of the people. The apparent confusion of metaphor, first-fruit, lump, is resolved by the fact that first-fruit does not apply exclusively to harvest, but is the general term for the first portion of every thing which was offered to God. The reference here is to Numbers 15:18-21; according to which the Israelites were to set apart a portion of the dough of each baking of bread for a cake for the priests. This was called ἀπαρχή, first-fruits.

Root - branches

The same thought under another figure. The second figure is more comprehensive, since it admits an application to the conversion of the Gentiles. The thought of both figures centres in holy. Both the first-fruits and the root represent the patriarchs (or Abraham singly, compare Romans 11:28). The holiness by call and destination of the nation as represented by its fathers (first-fruits, root) implies their future restoration, the holiness of the lump and branches.

See on Matthew 24:32; see on Mark 11:8. The derivation of κλάδων branches, from κλάω to break, is exhibited in the word-play between the noun and the verb: kladon, exeklasthesan.

A wild olive-tree (ἀγριέλαιος)

To be taken as an adjective, belonging to the wild olive. Hence Rev., correctly, rejects tree, since the Gentiles are addressed not as a whole but as individuals. Meyer says: "The ingrafting of the Gentiles took place at first only partially and in single instances; while the thou addressed cannot represent heathendom as a whole, and is also not appropriate to the figure itself; because, in fact, not whole trees, not even quite young ones are ingrafted, either with the stem or as to all their branches. Besides, Romans 11:24 contradicts this view."

Wert graffed in among them (ἐνεκεντρίσθης ἐν αὐτοῖς)

The verb occurs only in this chapter. From κέντπον a sting, a goad. See on Revelation 9:9. Thus, in the verb to graft the incision is emphasized. Some render in their place, instead of among them; but the latter agrees better with partakest. Hence the reference is not to some of the broken off branches in whose place the Gentiles were grafted, but to the branches in general.

With them partakest (συγκοινωνὸς ἐγένου)

Lit., as Rev., didst become partaker with them. See on Revelation 1:9; and see on partners, Luke 5:10. With them, the natural branches.

Of the root and fatness (τῆς ῥίζης καὶ τῆς πιότητος)

The best texts omit καὶ and, and render of the root of the fatness: the root as the source of the fatness.

Paul's figure is: The Jewish nation is a tree from which some branches have been cut, but which remains living because the root (and therefore all the branches connected with it) is still alive. Into this living tree the wild branch, the Gentile, is grafted among the living branches, and thus draws life from the root. The insertion of the wild branches takes place in connection with the cutting off of the natural branches (the bringing in of the Gentiles in connection with the rejection of the Jews). But the grafted branches should not glory over the natural branches because of the cutting off of some of the latter, since they derive their life from the common root. "The life-force and the blessing are received by the Gentile through the Jew, and not by the Jew through the Gentile. The spiritual plan moves from the Abrahamic covenant downward, and from the Israelitish nation outward" (Dwight).

The figure is challenged on the ground that the process of grafting is the insertion of the good into the inferior stock, while here the case is reversed. It has been suggested in explanation that Paul took the figure merely at the point of inserting one piece into another; that he was ignorant of the agricultural process; that he was emphasizing the process of grace as contrary to that of nature. References to a custom of grafting wild upon good trees are not sufficiently decisive to warrant the belief that the practice was common. Dr. Thomson says: "In the kingdom of nature generally, certainly in the case of the olive, the process referred to by the apostle never succeeds. Graft the good upon the wild, and, as the Arabs say, 'it will conquer the wild;' but you cannot reverse the process with success.... It is only in the kingdom of grace that a process thus contrary to nature can be successful; and it is this circumstance which the apostle has seized upon to magnify the mercy shown to the Gentiles by grafting them, a wild race, contrary to the nature of such operations, into the good olive tree of the church, and causing them to flourish there and bring forth fruit unto eternal life. The apostle lived in the land of the olive, and was in no danger of falling into a blunder in founding his argument upon such a circumstance in its cultivation" ("Land and Book, Lebanon, Damascus and Beyond Jordan," p. 35). Meyer says: "The subject-matter did not require the figure of the ordinary grafting, but the converse - the grafting of the wild scion and its ennoblement thereby. The Gentile scion was to receive, not to impart, fertility."

Of the olive-tree generally, Jewish Christians and unbelieving Jews. Not those that are broken off, who are specially indicated in Romans 11:19.