11:22-32 Of all judgments, spiritual judgments are the sorest; of these the apostle is here speaking. The restoration of the Jews is, in the course of things, far less improbable than the call of the Gentiles to be the children of Abraham; and though others now possess these privileges, it will not hinder their being admitted again. By rejecting the gospel, and by their indignation at its being preached to the Gentiles, the Jews were become enemies to God; yet they are still to be favoured for the sake of their pious fathers. Though at present they are enemies to the gospel, for their hatred to the Gentiles; yet, when God's time is come, that will no longer exist, and God's love to their fathers will be remembered. True grace seeks not to confine God's favour. Those who find mercy themselves, should endeavour that through their mercy others also may obtain mercy. Not that the Jews will be restored to have their priesthood, and temple, and ceremonies again; an end is put to all these; but they are to be brought to believe in Christ, the true become one sheep-fold with the Gentiles, under Christ the Great Shepherd. The captivities of Israel, their dispersion, and their being shut out from the church, are emblems of the believer's corrections for doing wrong; and the continued care of the Lord towards that people, and the final mercy and blessed restoration intended for them, show the patience and love of God.

Verses 25-27. - For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that hardness (πώρωσις; see ver. 8) in part is happened to Israel, until the fulness of the Gentiles he come in. And so all Israel shall be saved. Πᾶς Ισραὴλ here must mean the whole nation; not, as Calvin explains, "com-plebitur salus totius Israel Dei [i.e. of the spiritual Israel, as in Galatians 6:16] quam ex utrisque [i.e. with Jews and Gentiles] colligi oportet;" for "Israel" must surely be understood in the same sense as in the preceding verse, where it denotes the Jewish nation as opposed to the Gentiles. Σωθήσεται, as seems required by the whole context, means coming into the Church (cf. Acts 2:47, Ὁ δὲ κύριος προσετίθει τοὺς σωζομένους καθ ἡμέραν τῇ ἐκκλησίᾳ). As it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob: and this is my covenant unto them, when I shall take away their sins. Referring, as throughout the Epistle, to the Old Testament for confirmation, St. Paul here, as in former instances, combines passages, and quotes freely, perhaps from memory. The main citation is from Isaiah 59:20, 21, with an addition from Isaiah 17:9, the LXX. being followed. The citations are relevant, being specimens of many others that might have been adduced, predicting the final pardon and restitution of the house of Israel itself, notwithstanding judgments, through the Redeemer who was to come. What follows, to ver. 33, is in the way of summary and further comment.

For I would not, brethren,.... The apostle in order to raise the attention of the Gentiles to what he was about to deliver to them, not only styles them "brethren", expressing his affection for them, and their relation to him and other believing Jews, and to one another, being all one in Christ Jesus, partakers of the same grace, and heirs of the same glory; but also tells them, that what he had to acquaint them with was a "mystery", a thing secret and hidden, which had not been heard of and known, at least not so fully and clearly as he was about to reveal it; and because of his great respect for them, he was unwilling, as he says,

that ye should be ignorant of this mystery; he was desirous that they should abound and improve in all spiritual knowledge and judgment, and, among the rest, be better informed of this particular article, the call of the Jews: and his view in apprizing them of it is expressed in the following clause,

lest ye should be wise in your own conceits: lest they should imagine that they were the only wise and knowing persons, and be elated in their minds with their knowledge and understanding, and look with contempt upon the poor, blind, ignorant Jews, as if they were always to remain in such a state of darkness and infidelity. The thing he had to inform them of is,

that blindness in part is happened to Israel, until the fulness of the Gentiles be come in; by Israel is meant the Jews, the descendants of Jacob, whose name was Israel. Philo the Jew observes (b), that this name signifies , "the vision of God"; indeed, Jacob had it given him when he wrestled with the angel, and saw God face to face, though it does not seem to be for that reason; however, blindness had now befallen the Jews, who had been favoured with a divine revelation, with the knowledge of God, his will and worship; and none were more blind than those who were called the servants and messengers of the Lord of hosts, as the Scribes and Pharisees, the priests and princes of the Jewish world. This "blindness" designs their unbelief, the hardness of their hearts, and darkness of their understandings with respect to God himself, whom they knew not in Christ; not as the Father of Christ; nor even the perfections of his nature, particularly his righteousness; which was the reason of their setting up their own righteousness, and of their non-submission to the righteousness of Christ: they were blind as to the Messiah; they knew him not, when he came; they saw no beauty and comeliness in him; could not discern the characters of him in Jesus, though they were so manifest; and rejected him notwithstanding the clear evidence of his ministry and miracles. They were in the dark about the sense of the prophecies of the Old Testament; a vail was upon their hearts when they read them, so that they understood them not, and could not see their accomplishment in Christ; they were even ignorant of the law, the spiritual nature, true use, and right end and scope of it; and it is no wonder that the Gospel should be hidden from them. This blindness "happened" to them not by chance, but befell them by the decree, and according to the will of God, who hardens whom he pleases; and according to various predictions in the Old Testament, cited in Matthew 13:14; and in righteous judgment, for since they liked not to retain God and his Christ in their knowledge, it was but just in God to give them up to reprobate minds, to judicial blindness, and hardness of heart: but then this blindness only happened to them "in part"; not that it was only in some measure or some degree, for it was total, they were darkness itself, and had no spiritual and evangelic light at all on whom it fell; but that this blindness was not general with respect to persons, there were some few, a seed, a remnant, that were delivered from it, though the far greater part of the nation were involved in it, and continue in it to this day; and will do, "until the fulness of the Gentiles be come in": that is, till the whole number of God's elect among them, be called and brought into the Gospel church state, which in the latter day will be very great; when the earth shall be filled with the knowledge of the Lord, as the waters cover the sea; when the kingdoms of this world shall become the kingdoms of our Lord and his Christ; and the abundance of the sea shall be converted, and the forces of the Gentiles shall come to the church, and multitudes of them shall flock thither, as doves to their windows: and since the blindness of the Jews is not yet removed, it seems plain that the full number of God's chosen ones among the Gentiles is not yet completed in regeneration; for as soon as ever they are all called and brought in, the vail will be taken away from the Jews, and they will be turned unto the Lord.

(b) De Temulentia, p. 251. & De Sacrificiis Abel & Cain, p. 151.

25. For I would not … that ye should be ignorant of this mystery—The word "mystery," so often used by our apostle, does not mean (as with us) something incomprehensible, but "something before kept secret, either wholly or for the most part, and now only fully disclosed" (compare Ro 16:25; 1Co 2:7-10; Eph 1:9, 10; 3:3-6, 9, 10).

lest ye should be wise in your own conceits—as if ye alone were in all time coming to be the family of God.

that blindness—"hardness"

in part is happened to—"hath come upon"

Israel—that is, hath come partially, or upon a portion of Israel.

until the fulness of the Gentiles be—"have"

come in—that is, not the general conversion of the world to Christ, as many take it; for this would seem to contradict the latter part of this chapter, and throw the national recovery of Israel too far into the future: besides, in Ro 11:15, the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about the general conversion of the world—but, "until the Gentiles have had their full time of the visible Church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought in." (See Lu 21:24).

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