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I say then (λέγω οὖν)

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.

I say then (λεγω ουν). As in verse Romans 11:11. Ουν looks back to Romans 9:16-33 and Romans 10:19-21. Did God cast off? (μη απωσατο ο θεοσ?). An indignant negative answer is called for by μη and emphasized by μη γενοιτο (God forbid). Paul refers to the promise in the O.T. made three times: 1 Samuel 12:22; Psalms 94:14 (Psalms 93:14 LXX); Psalms 94:4. First aorist middle indicative (without augment) of απωθεω, to push away, to repel, middle, to push away from one as in Acts 7:27. For I also (κα γαρ εγω). Proof that not all the Jews have rejected Christ. See Philippians 3:5 for more of Paul's pedigree.

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Romans 11:1-10. λέγω οὖν: the οὖν intimates that it is with the conclusion reached in chap. 10 before his mind that Paul puts the following question: the unbelief of Israel naturally suggested it. μὴ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ; For the words, cf. Psalm 94:14 (93 LXX), 1 Samuel 12:22. In both places the promise is given οὐκ ἀπώσεται ὁ Κ. τ. λ. αὐτοῦ, and the familiar words give the effect of asking, Has God broken His express and repeated promise? μὴ suggests the negative answer, which is expressed more passionately in μὴ γένοιτο. Cf. Romans 3:6, Romans 9:14. Israel may be faithless to Him, but He abides faithful. καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμί: This is often read as if it were an argument in favour of the negative answer; as if Paul meant, God has not cast off His people, I myself am a living proof to the contrary. But this is hardly conciliatory, to say the least; and it is better to take the words as explaining why Paul puts the question with μή (suggesting the negative answer), and why he then gives the denial with such vehemence. “I, too, am an Israelite, to whom the very idea of God’s rejection of His people is an impious and incredible idea, to be repelled with horror.” ἐκ σπέρ. Ἀβραάμ: no proselyte. φυλῆς Βενιαμείν: the one tribe which with Judah mainly represented the post-exilic theocratic people.

Romans 11:1. Λέγω οὖν] corresponds to the twofold ἀλλὰ λέγω, Romans 10:18-19, but so, that now this third interrogative λέγω is introduced in an inferential form. In consequence, namely, of what had just been clearly laid down in Romans 10:18 ff., as to the guilt of resistant Israel in its exclusion from salvation in Christ—over-against the Gentiles’ acceptance of it—the difficult question might arise: Surely God has not cast off His people? Surely it is not so tragic a fate, that we must infer it from that conduct of the people? Paul states this question, earnestly negatives it, and then sets forth the real state of the matter. The opinion of Hofmann, that the apostle starts this question because the scriptural passages Romans 10:18 ff. show that it is to be negatived, is the consequence of his incorrect interpretation of those scriptural sayings, and is confuted by the fact that the negation is first given and supported in what follows, not drawn from what precedes, but made good by a quite different scriptural proof, Romans 11:2.

μὴ ἀπώσατο κ.τ.λ.] Comp. Psalm 94:14; Psalm 95:3; 1 Samuel 12:22; on the form, see Winer, p. 86 [E. T. 111]. Reiche thinks, but erroneously, that the question is not expressed sharply enough, and that ἅπαντα is to be supplied. Ἀπώσατο has in truth the emphasis, and is placed first on that account; so that Paul’s simple idea is, that the casting off of God’s people, exclusion from the divine decree of the bestowal of salvation, recall of this destination to salvation, may not be inferred from what has gone before. Rightly, too, Bengel remarks: “Ipsa populi ejus appellatio rationem negandi continet.” This ratio negandi is then, in Romans 11:2, additionally strengthened by ὃν προέγνω.

The μὴ γένοιτο expresses horror at the ἀπώσατο, not at the λέγω (van Hengel), as though Paul had written simply ἀπώσατο without μή.

καὶ γὰρ ἐγὼ κ.τ.λ.] For I also, etc., expresses the motive for μὴ γένοιτο! For Paul, as a true Israelite of patriotic feeling, cannot, in virtue of his theocratic self-esteem, admit that ἀπώσατο, but can only repel the suggestion with abhorrence. Comp. de Wette and Baumgarten-Crusius. A peculiar proof of the οὐκ ἀπώσατο was yet to follow. Usually it is thought that Paul proves the negation by his own example, since he in truth was not cast off. So also Philippi. But apart from the consideration, that the example of a single elected one, however highly favoured, would be far from convincing, we see no reason why Paul should have added ἘΚ ΣΠΈΡΜ. ἈΒΡ., ΦΥΛ. ΒΕΝΙΑΜ.; moreover, it appears from Romans 11:2, where he defines the negation, emphatically reiterates it, and then confirms it from Scripture, that he did not intend till Romans 11:2 to adduce the argument against the ἈΠΏΣΑΤΟ, which he had only provisionally rejected in Romans 11:1. Without the least indication from the text, Hofmann introduces into κ. ἐγώ the reference: Even I, the apostle entrusted with the calling of the Gentile world (which is supposed to imply a sealing of the sacred historical call of Israel); even I, as once upon a time a persecutor, deserving of rejection.

ἐκ σπέρμ. Ἀβρ., φυλ. Βενιαμ.] added, in order to exhibit the just and genuine privileges of his birth. Comp. Php 3:5; Acts 13:21; Test. XII. Patr. p. 746 f. The tribe of Benjamin was in truth, along with that of Judah, the theocratic core of the nation after the exile. Ezra 4:1; Ezra 10:3.

Romans 11:1-3. I say then, &c. — As if he had said, We have just seen how the perverseness of the Jews and the calling of the Gentiles have been foretold; but do I say then that God hath entirely cast off his whole people, so as to have mercy on none of them? God forbid — In no wise; for I should then pronounce a sentence of reprobation upon myself; for I also am an Israelite — As it is well known; of the seed of Abraham, &c. — To whom, through the tribe of Benjamin, I can trace my genealogy; yet I am not cast off; I am still one of God’s people, by believing in Christ. God hath not cast off that part of his people whom he foreknew, as repenting and believing. The apostle speaks after the manner of men. For in fact, knowing and foreknowing are the same thing with God, who knows or sees all things at once, from everlasting to everlasting. Wot ye not — Know ye not, that in a parallel case, amid a general apostacy, when Elijah thought the whole nation was fallen into idolatry, God knew there was a remnant of true worshippers. How he maketh intercession — Or complaineth, as the verb ενυγχανει, here used, evidently signifies, Acts 25:24, where Festus says, The Jews, ενετυχον μοι, complained to me concerning Paul; against Israel — The ten tribes, who had generally revolted to idolatry; saying, Lord, they have killed thy prophets — See note on 1 Kings 19:10; 1 Kings 19:14; and digged down thine altars — Built upon extraordinary occasions by special dispensation, and with the authority of the Lord’s prophets; altars which pious people attended who could not go up to Jerusalem, and would not worship the calves, nor Baal; these separate altars, though breaking in upon the unity of the church, yet being erected and attended by those that sincerely aimed at the glory of God, and served him faithfully, God was pleased to own for his altars, as well as that at Jerusalem; and the pulling of them down is mentioned and charged upon Israel by Elijah as a heinous sin. And I am left alone — Of all thy prophets who boldly and publicly plead thy cause; and they seek my life — Send murderers in pursuit of me from place to place.

Romans 11:1, &c. I say then, &c.— This chapter is of the prophetic kind. It was by the spirit of prophesy that the Apostle foresaw the rejection of the Jews, which he supposes in the two foregoing chapters; for when he wrote this Epistle, they were not in fact rejected, seeing that their church and polity were then standing: but the event has proved that he was a true prophet; for we know that in about ten or eleven years after the writing of this letter, the temple was destroyed; the Jewish polity overthrown; and the Jews expelled the promised land, which they have never been able to recover to this day. This, first, confirms the arguments which the Apostle has advanced to establish the calling of the Gentiles; for the Jews are infact rejected; consequently our calling is in fact not invalidated by any thing which they have suggested, relating to the perpetuityoftheMosaical dispensation; but that dispensation being wholly subverted, our title to the privileges of God's church and people stands clear and strong. The Jewishconstitutionalonecouldfurnishobjectionsagainstourclaim; and the event has silenced every objection from that quarter. Secondly, The actual rejection of the Jews proves St. Paul to be a true Apostle of Jesus Christ, who spake by the Spirit of God; otherwise, he could not have argued so fully upon a case which was yet to come, and of which there was no appearance in the state of things, when he wrote this Epistle. This should dispose us to pay great regard to the present chapter, in which he discourses concerning the extent and duration of the rejection of his countrymen, to prevent their being insulted and despised by the Gentile Christians. First, As to the extent ofthis rejection: it is not absolutely universal; some of the Jews have embraced the Gospel, and are incorporated into the church of God with the believing Gentiles. Upon the case of those believing Jews he comments, ver. l-7. Secondly, As to the duration of it; it is not final and perpetual; for all Israel, or the nation of the Jews, who are now blinded, shall one day be saved, or brought again into the peculiar kingdom and covenant of God. Upon the state of those blinded Jews he comments, Rom 11:7 to the end of the chapter. His design in discoursing upon this subject was not only to make the thing itself known, but partly to engage the attention of the unbelieving Jew; to conciliate his favour; and, if possible, to induce him to come into the Gospel scheme; and partly to dispose the Gentile Christians not to treat the Jews with contempt;(consideringthattheyderivedalltheirpresentblessingsfromthepatriarchs, the ancestors of the Jewish nation, and were ingrafted into the good olive-tree, whence they were broken) and to admonish them to take warning by the fall of the Jews, that they improved their religious privileges, lest through unbelief any of them should relapse into heathenism, or perish finally at the last day. The thread of his discourse leads him into a general survey and comparison of the several dispensations of God towards the Gentiles and Jews; which he concludes with adoration of the depths of the divine knowledge and wisdom, exercised in the various constitutions erected in the world: Romans 11:30, &c.

This first verse is a question in the person of a Jew, who made the objections in the foregoing chapter, and continues to object here. The word 'Απωσατο, rendered cast away, is very strong and emphatical. "Hath God absolutely, universally, and for ever thrust his people away from him?" See Acts 27:31; Act 13:46, 1 Timothy 1:19.

Instead of Wot,—Wot ye not,—and maketh intercession; some read, Know ye not—maketh complaint.

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I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

I say then, Hath God, … — As I may seem to have said, Romans 10:1-21 Ministers must do their utmost to prevent mistakes. Zuinglius, when in his sermons he had terrified the wicked, was wont to shut up with Bone vir, hoc nihil ad te, Thou good man, I mean not thee.

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