Rom 11:11, 19-20 | Barnes | STEP | Verse 11. 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 for ever, 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. . 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 favour 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 barrier 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, . See . (m) "Gentiles"

Romans 11:11

Verse 11. 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 for ever, 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. Rom 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 favour 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 barrier 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, De 32:21. See Rom 10:19.

(m) "Gentiles" Acts 13:46, 28:24-28, Rom 10:19

Romans 11:19-20

Verse 19. Thou wilt say then. Thou who art a Gentile.

The branches were broken off, etc. The Jews were rejected in order that the gospel might be preached to the Gentiles. This would seem to follow from what the apostle had said in Rom 11:11,12. Perhaps it might be said that there was some ground of exultation from the fact that God had rejected his ancient people for the sake of making a way open to admit the Gentiles to the church. The objection is, that the branches were broken off in order that others might be grafted in. To this Paul replies in the next verse, that this was not the reason why they were rejected, but their unbelief was the cause. Verse 20. Well. True. It is true they were broken off; but in order to show that there was no occasion for boasting, he adds that they were not rejected in order to admit others, but because of their unbelief, and that their fate should have a salutary impression on those who had no occasion for boasting, but who might be rejected for the same cause. This is an instance of remarkable tact and delicacy in an argument, admitting the main force of the remark, but giving it a slight change in accordance with the truth, so as to parry its force, and give it a practical bearing on the very point which he wished to enforce.

Thou standest by faith. The continuance of these mercies to you depends on your fidelity. If you are faithful, they will be preserved; if, like the Jews, you become unbelieving and unfruitful, like them you will be also rejected. This fact should repress boasting, and excite to anxiety and caution.

Be not highminded. Do not be elated in the conception of your privileges, so as to produce vain self-confidence and boasting.

But fear. This fear stands opposed to the spirit of boasting and self-confidence, against which he was exhorting them. It does not mean terror or horror, but it denotes humility, watchfulness, and solicitude to abide in the faith. Do not be haughty and high-minded against the Jew, who has been east off, but "demean yourself as a humble believer, and one who has need to be continually on his guard, and to fear lest he may fall through unbelief, and be cast off." (Stuart.) We may here learn,

(1.) that there is danger lest those who are raised to eminent privileges should become unduly exalted in their own estimation, and despise others.

(2.) The tendency of faith is to promote humility, and a sense of our dependence on God.

(3.) The system of salvation by faith produces that solicitude, and careful guarding and watchfulness, which is necessary to preserve us from apostasy and ruin.

(f) "Fear" Php 2:12