1 I ask then, did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin.
2 God didn’t reject his people, whom he foreknew. Or don’t you know what the Scripture says about Elijah? How he pleads with God against Israel:
3 “Lord, they have killed your prophets. They have broken down your altars. I am left alone, and they seek my life.”
4 But how does God answer him? “I have reserved for myself seven thousand men who have not bowed the knee to Baal.”
5 Even so too at this present time also there is a remnant according to the election of grace.
6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.
7 What then? That which Israel seeks for, that he didn’t obtain, but the chosen ones obtained it, and the rest were hardened.
8 According as it is written, “God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day.”
9 David says, “Let their table be made a snare, a trap, a stumbling block, and a retribution to them.
10 Let their eyes be darkened, that they may not see. Always keep their backs bent.”
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.
12 Now if their fall is the riches of the world, and their loss the riches of the Gentiles, how much more their fullness!
13 For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry,
14 if by any means I may provoke to jealousy those who are my flesh, and may save some of them.
15 For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?
16 If the first fruit is holy, so is the lump. If the root is holy, so are the branches.
17 But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the root and of the richness of the olive tree,
18 don’t boast over the branches. But if you boast, remember that it is not you who support the root, but the root supports you.
19 You will say then, “Branches were broken off, that I might be grafted in.”
20 True; by their unbelief they were broken off, and you stand by your faith. Don’t be conceited, but fear;
21 for if God didn’t spare the natural branches, neither will he spare you.
22 See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.
23 They also, if they don’t continue in their unbelief, will be grafted in, for God is able to graft them in again.
24 For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?
25 For I don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in,
26 and so all Israel will be saved. Even as it is written, “There will come out of Zion the Deliverer, and he will turn away ungodliness from Jacob.
27 This is my covenant with them, when I will take away their sins.”
28 Concerning the Good News, they are enemies for your sake. But concerning the election, they are beloved for the fathers’ sake.
29 For the gifts and the calling of God are irrevocable.
30 For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
31 even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy.
32 For God has bound all to disobedience, that he might have mercy on all.
33 Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
34 “For who has known the mind of the Lord? Or who has been his counselor?”
35 “Or who has first given to him, and it will be repaid to him again?”
36 For of him and through him and to him are all things. To him be the glory for ever! Amen.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 11:1–5Then proceeding with the proof that the "people" were not cast off, "For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin." … For the first is that he was himself of that race. But He would not, if on the point of casting them off, have chosen from them him to whom He entrusted all the preaching, and the affairs of the world, and all mysteries, and the whole economy. … since in Elijah's time the part to be saved had come down to "seven thousand:" and now also there are probably many that believe. But if you do not know who they are, this is no wonder, for that prophet, who was so great and good a man, did not know. But God ordered things for Himself when even the prophet knew them not. … Observe that each word maintains its own rank, showing at once God's grace, and the obedient temper of them that receive salvation. For by saying election, he showed the approval of them, but by saying grace, he showed the gift of God.
Then proceeding with the proof that the "people" were not cast off, "For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin." … For the first is that he was himself of that race. But He would not, if on the point of casting them off, have chosen from them him to whom He entrusted all the preaching, and the affairs of the world, and all mysteries, and the whole economy. … since in Elijah's time the part to be saved had come down to "seven thousand:" and now also there are probably many that believe. But if you do not know who they are, this is no wonder, for that prophet, who was so great and good a man, did not know. But God ordered things for Himself when even the prophet knew them not. … Observe that each word maintains its own rank, showing at once God's grace, and the obedient temper of them that receive salvation. For by saying election, he showed the approval of them, but by saying grace, he showed the gift of God.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 18; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 11:20–24For the thing is not matter of nature, but of belief and unbelief. … Hence he goes on with, "Be not high-minded," and he does not say, but be humble, but, fear. For haughtiness genders a contempt and listlessness. … "For God is able," he says, "to graft them in again," since He doeth things beyond expectation. … For it is not upon another root, as the Gentile, but on thine own that thou art to be fixed if thou art minded to come back. … For after saying that thou also wilt be cut off, if thou dost not abide in the faith, and these will be grafted in, if they "abide not still in unbelief," he leaves that of harsh aspect, and insists on that of kindlier sound, and in it he ends, putting great hopes before the Jews if they were minded not to abide so.
For the thing is not matter of nature, but of belief and unbelief. … Hence he goes on with, "Be not high-minded," and he does not say, but be humble, but, fear. For haughtiness genders a contempt and listlessness. … "For God is able," he says, "to graft them in again," since He doeth things beyond expectation. … For it is not upon another root, as the Gentile, but on thine own that thou art to be fixed if thou art minded to come back. … For after saying that thou also wilt be cut off, if thou dost not abide in the faith, and these will be grafted in, if they "abide not still in unbelief," he leaves that of harsh aspect, and insists on that of kindlier sound, and in it he ends, putting great hopes before the Jews if they were minded not to abide so.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 11:25–28"When the fulness of the Gentiles," he says, "shall have come in, then shall all Israel be saved," at the time of his second coming, and the end of the world. … Meaning by mystery here, that which is unknown and unutterable, and hath much of wonder and much of what one should not expect about it. … that the unbelief is not universal, but only "in part." … it is not the whole people that is pulled up, but many have already believed, and more are likely to believe. … that they shall believe and be saved, he brings Isaiah to witness … If then this hath been promised, but has never yet happened in their case, nor have they ever enjoyed the remission of sins by baptism, certainly it will come to pass. … Nevertheless God hath not even now cut short the calling of you, but He waiteth for all the Gentiles that are to believe to come in, and then they also shall come.
"When the fulness of the Gentiles," he says, "shall have come in, then shall all Israel be saved," at the time of his second coming, and the end of the world. … Meaning by mystery here, that which is unknown and unutterable, and hath much of wonder and much of what one should not expect about it. … that the unbelief is not universal, but only "in part." … it is not the whole people that is pulled up, but many have already believed, and more are likely to believe. … that they shall believe and be saved, he brings Isaiah to witness … If then this hath been promised, but has never yet happened in their case, nor have they ever enjoyed the remission of sins by baptism, certainly it will come to pass. … Nevertheless God hath not even now cut short the calling of you, but He waiteth for all the Gentiles that are to believe to come in, and then they also shall come.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Romans 11:11–15Here 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. … nothing would conduce more to advance the salvation of the Gentiles, than that the grace of God should flourish and abound among the Jews. … For Paul ever insists on this, that the Gentiles have no cause for envy, as though the restoration of the Jews to favor were to render their condition worse.
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. … nothing would conduce more to advance the salvation of the Gentiles, than that the grace of God should flourish and abound among the Jews. … For Paul ever insists on this, that the Gentiles have no cause for envy, as though the restoration of the Jews to favor were to render their condition worse.
John Calvin, Commentaries, on 11:11–15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Romans 11:25–26And whenever a long delay tempts us to despair, let us remember this word mystery; by which Paul clearly reminds us, that the mode of their conversion will neither be common nor usual … 26. And so all Israel, etc. Many understand this of the Jewish people, as though Paul had said, that religion would again be restored among them as before: but I extend the word Israel to all the people of God, according to this meaning, -- "When the Gentiles shall come in, the Jews also shall return from their defection to the obedience of faith; and thus shall be completed the salvation of the whole Israel of God, which must be gathered from both; and yet in such a way that the Jews shall obtain the first place, being as it were the first-born in God's family." This interpretation seems to me the most suitable, because Paul intended here to set forth the completion of the kingdom of Christ, which is by no means to be confined to the Jews, but is to include the whole world.
And whenever a long delay tempts us to despair, let us remember this word mystery; by which Paul clearly reminds us, that the mode of their conversion will neither be common nor usual … 26. And so all Israel, etc. Many understand this of the Jewish people, as though Paul had said, that religion would again be restored among them as before: but I extend the word Israel to all the people of God, according to this meaning, -- "When the Gentiles shall come in, the Jews also shall return from their defection to the obedience of faith; and thus shall be completed the salvation of the whole Israel of God, which must be gathered from both; and yet in such a way that the Jews shall obtain the first place, being as it were the first-born in God's family." This interpretation seems to me the most suitable, because Paul intended here to set forth the completion of the kingdom of Christ, which is by no means to be confined to the Jews, but is to include the whole world.
John Calvin, Commentaries, on 11:25–27; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Romans 11:33–36Paul was as well acquainted with the mysteries of the kingdom of God as ever any mere man was; and yet he confesses himself at a loss in the contemplation, and, despairing to find the bottom, he humbly sits down at the brink, and adores the depth. … The depth of the riches. Men's riches of all kinds are shallow, you may soon see the bottom; but God's riches are deep (Psa 36:6): Thy judgments are a great deep. … Whatever are the premises, let god's glory be the conclusion; especially when we come to talk of the divine counsels and actings, it is best for us to turn our arguments into awful and serious adorations. The glorified saints, that see furthest into these mysteries, never dispute, but praise to eternity.
Paul was as well acquainted with the mysteries of the kingdom of God as ever any mere man was; and yet he confesses himself at a loss in the contemplation, and, despairing to find the bottom, he humbly sits down at the brink, and adores the depth. … The depth of the riches. Men's riches of all kinds are shallow, you may soon see the bottom; but God's riches are deep (Psa 36:6): Thy judgments are a great deep. … Whatever are the premises, let god's glory be the conclusion; especially when we come to talk of the divine counsels and actings, it is best for us to turn our arguments into awful and serious adorations. The glorified saints, that see furthest into these mysteries, never dispute, but praise to eternity.
Matthew Henry, Commentary on the Whole Bible, on 11:33–36; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Romans 11:18–24Boast not against the branches - While you are ready to acknowledge that you were included in the covenant made with Abraham, and are now partakers of the same blessings with him, do not exult over, much less insult, the branches, his present descendants … for remember, ye are not the root, nor do ye bear the root, but the root bears you. You have not been the means of deriving any blessing on the Jewish people; but through that very people, which you may be tempted to despise, all the blessing and excellencies which you enjoy have been communicated to you. … the tree is cut down, or its branches lopped off; but the tree is not rooted up. The Jews have stumbled, but not so as to fall irrecoverably; for if they abide not still in unbelief, they shall be grafted in, Rom 11:23. … the original stock, the Abrahamic covenant, is sufficient to receive them all; and so Jews and Gentiles become one eternal flock, under one Bishop and Shepherd of all their souls.
Boast not against the branches - While you are ready to acknowledge that you were included in the covenant made with Abraham, and are now partakers of the same blessings with him, do not exult over, much less insult, the branches, his present descendants … for remember, ye are not the root, nor do ye bear the root, but the root bears you. You have not been the means of deriving any blessing on the Jewish people; but through that very people, which you may be tempted to despise, all the blessing and excellencies which you enjoy have been communicated to you. … the tree is cut down, or its branches lopped off; but the tree is not rooted up. The Jews have stumbled, but not so as to fall irrecoverably; for if they abide not still in unbelief, they shall be grafted in, Rom 11:23. … the original stock, the Abrahamic covenant, is sufficient to receive them all; and so Jews and Gentiles become one eternal flock, under one Bishop and Shepherd of all their souls.
Adam Clarke, Commentary on the Holy Bible, on 11:18 and 11:22; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Romans 11:26–29And so all Israel shall be saved … It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." … By the "calling of God," in this case, is meant that sovereign act by which God, in the exercise of His free choice, "called" Abraham to be the father of a peculiar people; while "the gifts of God" here denote the articles of the covenant which God made with Abraham, and which constituted the real distinction between his and all other families of the earth. Both these, says the apostle, are irrevocable … The very same love which chose the fathers, and rested on the fathers as a parent stem of the nation, still rests on their descendants at large, and will yet recover them from unbelief, and reinstate them in the family of God.
And so all Israel shall be saved … It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." … By the "calling of God," in this case, is meant that sovereign act by which God, in the exercise of His free choice, "called" Abraham to be the father of a peculiar people; while "the gifts of God" here denote the articles of the covenant which God made with Abraham, and which constituted the real distinction between his and all other families of the earth. Both these, says the apostle, are irrevocable … The very same love which chose the fathers, and rested on the fathers as a parent stem of the nation, still rests on their descendants at large, and will yet recover them from unbelief, and reinstate them in the family of God.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 11:26 and 11:29; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Romans 11
Romans 11:1–36, World English Bible
Romans 11 in the Bible · Told in the Story: Chapter 24, All Israel
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 11:1–5Then proceeding with the proof that the "people" were not cast off, "For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin." … For the first is that he was himself of that race. But He would not, if on the point of casting them off, have chosen from them him to whom He entrusted all the preaching, and the affairs of the world, and all mysteries, and the whole economy. … since in Elijah's time the part to be saved had come down to "seven thousand:" and now also there are probably many that believe. But if you do not know who they are, this is no wonder, for that prophet, who was so great and good a man, did not know. But God ordered things for Himself when even the prophet knew them not. … Observe that each word maintains its own rank, showing at once God's grace, and the obedient temper of them that receive salvation. For by saying election, he showed the approval of them, but by saying grace, he showed the gift of God.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 18; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 11:20–24For the thing is not matter of nature, but of belief and unbelief. … Hence he goes on with, "Be not high-minded," and he does not say, but be humble, but, fear. For haughtiness genders a contempt and listlessness. … "For God is able," he says, "to graft them in again," since He doeth things beyond expectation. … For it is not upon another root, as the Gentile, but on thine own that thou art to be fixed if thou art minded to come back. … For after saying that thou also wilt be cut off, if thou dost not abide in the faith, and these will be grafted in, if they "abide not still in unbelief," he leaves that of harsh aspect, and insists on that of kindlier sound, and in it he ends, putting great hopes before the Jews if they were minded not to abide so.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 11:25–28"When the fulness of the Gentiles," he says, "shall have come in, then shall all Israel be saved," at the time of his second coming, and the end of the world. … Meaning by mystery here, that which is unknown and unutterable, and hath much of wonder and much of what one should not expect about it. … that the unbelief is not universal, but only "in part." … it is not the whole people that is pulled up, but many have already believed, and more are likely to believe. … that they shall believe and be saved, he brings Isaiah to witness … If then this hath been promised, but has never yet happened in their case, nor have they ever enjoyed the remission of sins by baptism, certainly it will come to pass. … Nevertheless God hath not even now cut short the calling of you, but He waiteth for all the Gentiles that are to believe to come in, and then they also shall come.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 19; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Romans 11:11–15Here 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. … nothing would conduce more to advance the salvation of the Gentiles, than that the grace of God should flourish and abound among the Jews. … For Paul ever insists on this, that the Gentiles have no cause for envy, as though the restoration of the Jews to favor were to render their condition worse.
John Calvin, Commentaries, on 11:11–15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Romans 11:25–26And whenever a long delay tempts us to despair, let us remember this word mystery; by which Paul clearly reminds us, that the mode of their conversion will neither be common nor usual … 26. And so all Israel, etc. Many understand this of the Jewish people, as though Paul had said, that religion would again be restored among them as before: but I extend the word Israel to all the people of God, according to this meaning, -- "When the Gentiles shall come in, the Jews also shall return from their defection to the obedience of faith; and thus shall be completed the salvation of the whole Israel of God, which must be gathered from both; and yet in such a way that the Jews shall obtain the first place, being as it were the first-born in God's family." This interpretation seems to me the most suitable, because Paul intended here to set forth the completion of the kingdom of Christ, which is by no means to be confined to the Jews, but is to include the whole world.
John Calvin, Commentaries, on 11:25–27; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Romans 11:33–36Paul was as well acquainted with the mysteries of the kingdom of God as ever any mere man was; and yet he confesses himself at a loss in the contemplation, and, despairing to find the bottom, he humbly sits down at the brink, and adores the depth. … The depth of the riches. Men's riches of all kinds are shallow, you may soon see the bottom; but God's riches are deep (Psa 36:6): Thy judgments are a great deep. … Whatever are the premises, let god's glory be the conclusion; especially when we come to talk of the divine counsels and actings, it is best for us to turn our arguments into awful and serious adorations. The glorified saints, that see furthest into these mysteries, never dispute, but praise to eternity.
Matthew Henry, Commentary on the Whole Bible, on 11:33–36; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Romans 11:18–24Boast not against the branches - While you are ready to acknowledge that you were included in the covenant made with Abraham, and are now partakers of the same blessings with him, do not exult over, much less insult, the branches, his present descendants … for remember, ye are not the root, nor do ye bear the root, but the root bears you. You have not been the means of deriving any blessing on the Jewish people; but through that very people, which you may be tempted to despise, all the blessing and excellencies which you enjoy have been communicated to you. … the tree is cut down, or its branches lopped off; but the tree is not rooted up. The Jews have stumbled, but not so as to fall irrecoverably; for if they abide not still in unbelief, they shall be grafted in, Rom 11:23. … the original stock, the Abrahamic covenant, is sufficient to receive them all; and so Jews and Gentiles become one eternal flock, under one Bishop and Shepherd of all their souls.
Adam Clarke, Commentary on the Holy Bible, on 11:18 and 11:22; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Romans 11:26–29And so all Israel shall be saved … It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." … By the "calling of God," in this case, is meant that sovereign act by which God, in the exercise of His free choice, "called" Abraham to be the father of a peculiar people; while "the gifts of God" here denote the articles of the covenant which God made with Abraham, and which constituted the real distinction between his and all other families of the earth. Both these, says the apostle, are irrevocable … The very same love which chose the fathers, and rested on the fathers as a parent stem of the nation, still rests on their descendants at large, and will yet recover them from unbelief, and reinstate them in the family of God.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 11:26 and 11:29; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.