the Week of Proper 20 / Ordinary 25
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Romans 11:11
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So, has God totally given up on them? Again, no! Sure, they've been trying it their own way, but all that got them was God inviting the outsiders to his table. It wasn't that he shunned his people, it was so they might become jealous of the favor he granted the outsiders and come back to Him.
I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous.
I say then, did they stumble so as to fall? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous.
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.
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 ask, then, have they stumbled in order to fall? Absolutely not! On the contrary, by their stumbling, salvation has come to the Gentiles to make Israel jealous.
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.
I say then, Have they stumbled so as to fall? God forbid. But by their fall salvation is come to the Gentiles, to provoke 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;
I say then; Haue they stumbled that they should fall? God forbid. But rather through their fall, saluation is come vnto the Gentiles, for to prouoke them to ielousie.
I say, then, Did not they stumble that they fall? Let it not be! But by their slipping away came salvation to the nations, to provoke them to jealousy.
I saye then: Haue they therfore stombled, yt they shulde cleane fall to naughte? God forbyd: but thorow their fall is saluacion happened vnto ye Heythen, that he mighte prouoke them to be zelous after them.
You will say then, "were they suffer'd to stumble meerly for their ruin?" no: but that thro' their fall, salvation might be offer'd to the Gentiles, in order to provoke their emulation.
The next question is, "Are they down for the count? Are they out of this for good?" And the answer is a clear-cut No. Ironically when they walked out, they left the door open and the outsiders walked in. But the next thing you know, the Jews were starting to wonder if perhaps they had walked out on a good thing. Now, if their leaving triggered this worldwide coming of non-Jewish outsiders to God's kingdom, just imagine the effect of their coming back! What a homecoming!
So I say, have they stumbled so as to fall [to spiritual ruin]? Certainly not! But by their transgression [their rejection of the Messiah] salvation has come to the Gentiles, to make Israel jealous [when they realize what they have forfeited].
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.
So I ask, have they stumbled so as to fall? By no means! But through their trespass salvation has come to the Gentiles, so as to make Israel jealous.
I saye then: Have they therfore stombled that they shulde but faule only? God forbyd: but thorowe their faule is salvacio happened vnto the gentyls for to provoke the with all.
I say then, Did they stumble that they might fall? God forbid: but by their fall salvation [has come] to the Gentiles, 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;
So I ask: When the Jews fell, did that fall destroy them? No! But their failure brought salvation to those who are not Jews, in order to make the Jews jealous.
I ask then, they did not stumble into an irrevocable fall, did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel jealous.
I ask then, did they stumble so as to lose their share? Certainly not! However, because of their trespass, salvation has come to the Gentiles to make Israel jealous.
Do I mean that the people of Israel fell, never to get up again? Certainly not! Their failure made it possible for the Gentiles to be saved, and this will make the people of Israel jealous.
"In that case, I say, isn't it that they have stumbled with the result that they have permanently fallen away?" Heaven forbid! Quite the contrary, it is by means of their stumbling that the deliverance has come to the Gentiles, in order to provoke them to jealousy .
So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous.
I demaund then, Haue they stumbled, that they should fall? God forbid: but through their fall, saluation commeth vnto the Gentiles, to prouoke them to follow them.
I say then, Have they stumbled that they should fall? Far be it. But rather by their stumbling salvation has come to the Gentiles, in order to make them zealous.
I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Goyim, to provoke them to jealousy.
And so I ask, "They have not stumbled so as to fall, have they?" Of course not! On the contrary, because of their stumbling, salvation has come to the Gentiles to make the Jewsthem">[fn] jealous.Acts 13:46; 18:6; Romans 10:19;">[xr]
But I say, Have they stumbled so as to fall ? Not so: but, by their stumbling was salvation to the Gentiles, unto [fn] their zeal.
But I say: Have they so stumbled as to fall entirely? Far be it. Rather, by their stumbling, life hath come to the Gentiles, for [fn] their jealousy.
I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles.
I ask then, "Did the Jews fall so they would be lost forever?" No, not at all! It means the people who are not Jews are able to be saved from the punishment of sin because the Jews sinned by not putting their trust in Christ. This made the Jews jealous of those who are not Jews.
I say then, Did they stumble that they might fall? God forbid: but by their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
So I ask, have they stumbled so as to fall? By no means! But through their stumbling salvation has come to the Gentiles, so as to make Israel jealous.
I say then - Did they stumble in order that they might fall? Far be it! But, by their fall, salvation hath come unto the nations, to the end of provoking 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 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, they did not stumble so that they fell, did they? May it never be! But by their trespass, salvation has come to the Gentiles, in order to provoke them to jealousy.
I say then, haue they therfore stumbled, that they shoulde fall? God forbyd: but through their fall, saluation [is come] vnto the gentiles, for to prouoke them withall.
So I ask: When the Jews fell, did that fall destroy them? No! But their mistake brought salvation to those who are not Jews. The purpose of this was to make the Jews jealous.
I say then, they did not stumble so as to fall, did they? Far from it! But by their wrongdoing salvation has come to the Gentiles, to make them jealous.
I ask, then: When the Jews stumbled, did they fall to their ruin? By no means! Because they sinned, salvation has come to the Gentiles, to make the Jews jealous of them.
Therfor Y seie, Whether thei offendiden so, that thei schulden falle doun? God forbede. But bi the gilt of hem helthe is maad to hethene men, that thei sue hem.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Have they stumbled: Ezekiel 18:23, Ezekiel 18:32, Ezekiel 33:11
but rather: Romans 11:12, Romans 11:31, Acts 13:42, Acts 13:46-48, Acts 18:6, Acts 22:18-21, Acts 28:24-28
for: Romans 11:14, Romans 10:19
to provoke them to jealousy: Rather "to provoke - or excite them to emulation," נבסבזחכשףבי [Strong's G3863], as it is rendered. Romans 11:14
Reciprocal: Deuteronomy 32:21 - I will Isaiah 29:17 - Lebanon Isaiah 29:22 - Jacob shall Isaiah 49:21 - seeing Isaiah 60:3 - the Gentiles Ezekiel 16:61 - when Zephaniah 3:10 - General Zechariah 10:9 - sow Matthew 10:6 - go John 11:4 - This Acts 28:28 - sent Romans 3:4 - God forbid Romans 9:24 - not of the Jews Romans 9:32 - they stumbled Romans 11:15 - the casting Romans 11:19 - that Romans 11:28 - are enemies Romans 11:30 - through
Cross-References
Then God blessed them and said, "Be fruitful and multiply. Fill the earth and govern it. Reign over the fish in the sea, the birds in the sky, and all the animals that scurry along the ground."
Now be fruitful and multiply, and repopulate the earth."
They began saying to each other, "Let's make bricks and harden them with fire." (In this region bricks were used instead of stone, and tar was used for mortar.)
Then they said, "Come, let's build a great city for ourselves with a tower that reaches into the sky. This will make us famous and keep us from being scattered all over the world."
Terah lived for 205 years and died while still in Haran.
May our sons flourish in their youth like well-nurtured plants. May our daughters be like graceful pillars, carved to beautify a palace.
Gill's Notes on the Bible
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.
Barnes' Notes on the Bible
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.
Clarke's Notes on the Bible
Verse Romans 11:11. 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.
