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. “In 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, “That 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;” μ μ ; “ut ne sitis apud vosmetipsos sapientes — lest ye should be wise in
yourselves,” — Beza and Piscator. The meaning, as given by Grotius, is, “Lest 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 Proverbs 3:7; where the
Septuagint render, “in thine own eyes,” , , “in thyself,” that is, in thine own esteem. And it appears to be its meaning
here, “Lest ye should be wise in your own esteem,” which signifies, “Lest ye should be proud,” or elated, that is, on account of
your now superior privileges and advantages. Doddridge’s version expresses the idea, “Lest 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 “great is
the mystery of godliness,” 1 Timothy 3:16: but here the mystery is made known, in the same manner as Paul mentions a fact
respecting the resurrection, 1 Corinthians 15:51, and also the call of the Gentiles, Romans 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 Romans 11:11,12, and 15; 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 “blindness” is , hardness, callousness, and hence contumacy. “In 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, “until 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, μ . That the event was future in the Apostle’s time, (and future
still as history proves) is evident, especially from the following verse, “and so all Israel shall be saved.” The plain construction