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25.I would not, etc. Here he rouses his hearers to a greater attention, while he avows that he is going to declare something that was secret. Nor did he do this without reason; for he wished to conclude, by a brief or plain sentence, a very perplexed question; and yet he declares what no one could have expected. But the words, Lest ye should be proud in yourselves, (361) show what was his designed object; and that was, to check the arrogance of the Gentiles, lest they should exult over the Jews. This admonition was also necessary, lest the defection of that people should immoderately disturb the minds of the weak, as though the salvation of them all was to be forever despaired of. The same is still not less useful to us at this day, so that we may know, that the salvation of the remnant, whom the Lord will at length gather to himself, is hid, sealed as it were by his signet. 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; and hence they act absurdly who attempt to measure it by their own judgment; for what can be more unreasonable than to regard that as incredible which is far removed from our view? It is called a mystery, because it will be incomprehensible until the time of its revelation. (362) It is, however, made known to us, as it was to the Romans, that our faith may be content with the word, and support us with hope, until the event itself come to light.
That blindness in part, etc. “ part,” I think, refers not simply to time, nor to the number, but means, in a manner, or in a measure; by which expression he intended, as it seems to me, only to qualify a declaration which in itself was severe. Until does not specify the progress or order of time, but signifies the same thing, as though he had said, “ the fullness of the Gentiles,” etc. The meaning then is, — That God had in a manner so blinded Israel, that while they refused the light of the gospel, it might be transferred to the Gentiles, and that these might occupy, as it were, the vacated possession. And so this blindness served the providence of God in furthering the salvation of the Gentiles, which he had designed. And the fullness of the Gentiles is to be taken for a great number: for it was not to be, as before, when a few proselytes connected themselves with the Jews; but such was to be the change, that the Gentiles would form almost the entire body of the Church. (363)
(361) “Ne apud vos superbiatis ;” ἵνα μὴ ὢτε παρ ἑαυτοῖς φρόνιμοι “ut ne sitis apud vosmetipsos sapientes — lest ye should be wise in yourselves,” — [Beza ] and [Piscator ]. The meaning, as given by [Grotius ], is, “ ye think yourselves so wise as to suppose that ye can by your own understanding know what it is to come.” But the object of the Apostle seems to have been, to keep down self-elevation on account of the privileges they had attained. The phrase seems to have been taken from Pro_3:7; where the Septuagint render, “ thine own eyes,” בעיניך , παρὰ σεαυτῷ “ thyself,” that is, in thine own esteem. And it appears to be its meaning here, “ ye should be wise in your own esteem,” which signifies, “ ye should be proud,” or elated, that is, on account of your now superior privileges and advantages. [Doddridge ] ’ version expresses the idea, “ you should have too high an opinion of yourselves.” — Ed.
(362) The mystery is accounted for in rather a singular way. The most obvious meaning is, that the mystery was the fact of the restoration, and not the manner of it. No doubt the word sometimes means what is obscure, sublime, or profound, as “ is the mystery of godliness,” 1Ti_3:16 : but here the mystery is made known, in the same manner as Paul mentions a fact respecting the resurrection, 1Co_15:51, and also the call of the Gentiles, Rom_16:25. — Ed.
(363) The explanation of this verse is by no means satisfactory. It does not Correspond at all with what the Apostle has already declared in Rom_11:11; where the restoration of the Jews to the faith is most clearly set forth. Besides, by making Israel, in the next verse, to mean generally the people of God, the contrast, observable through the whole argument, is completely destroyed.
The word for “” is πώρωσις hardness, callousness, and hence contumacy. “ part,” is generally regarded as having reference both to extent and duration: the hardness did not extend to all the Jews, and it was not to endure, but to continue for a time; and the time is mentioned, “ the fullness of the Gentiles come in.” This is obviously the meaning, and confirmed by the whole context. The attempt of [Grotius ] and [Hammond ], and of some of the Fathers, to confine what is said to the Apostolic times, is wholly irreconcilable with the drift of the whole passage and with facts.
Much as been written on the words , ἄχρις οὖ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθὟ That the event was future in the Apostle’ time, (and future still as history proves) is evident, especially from the following verse, “ so all Israel shall be saved.” The plain construction of the passage is, “ the fullness of the Gentiles shall come.” What this “” is to be has been much controverted. But by taking a view of the whole context, without regard to any hypothesis, we shall, with no great difficulty, ascertain its meaning. The “” of the Jews in Rom_11:12, is determined by Rom_11:26; it includes the whole nation. Then the “ of the Gentiles” must mean the same thing, the introduction of all nations into the Church. The grafting more particularly signifies profession. It then follows that all nations shall be brought publicly to profess the gospel prior to the removal of the hardness from the whole nation of the Jews. There may be isolated cases of conversion before this event, for “ part” as to extent the hardness is to be: but all shall not be brought to the faith, until the faith spread through the whole world: and the effect of their restoration will be a great revival of vital religion among the professing Gentiles, according to what is said in Rom_11:15. This is clearly the view presented to us in this extraordinary passage, when all its parts are compared with each other.
[Hammond ] tells us, that many of the Fathers wholly denied the future restoration of the Jews, and we are told by [Pareus ] who mentions some of the same Fathers, that they maintained it. But it appears from the quotations made by the first, that the restoration disallowed was that to their own land, and that the restoration referred to by the latter was restoration to the faith; two things wholly distinct. That “” means exclusively the Jewish nation, was almost the unanimous opinion of the Fathers, according to [Estius ]; and that their future restoration to the faith is here foretold was the sentiment held by [Beza ], [Pareus ], Willet, [Mede ], and others, and is generally held by modern divines. — Ed.