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Selected Verse: Romans 11:11 - King James

Verse	Translation	Text
Ro 11:11	King James	I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
I say then, Have they stumbled--"Did they stumble" that they should fall? God forbid; but--the supplement "rather" is better omitted. through their fall--literally, "trespass," but here best rendered "false step" [DE WETTE]; not "fall," as in our version. salvation is come to the Gentiles, to provoke them to jealousy--Here, as also in Rom 10:19 (quoted from Deu 32:21), we see that emulation is a legitimate stimulus to what is good.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

I say then, Have they stumbled--"Did they stumble"

that they should fall? God forbid; but--the supplement "rather" is better omitted.

through their fall--literally, "trespass," but here best rendered "false step" [DE WETTE]; not "fall," as in our version.

salvation is come to the Gentiles, to provoke them to jealousy--Here, as also in Rom 10:19 (quoted from Deu 32:21), we see that emulation is a legitimate stimulus to what is good.

Notes on the Bible, by Albert Barnes, [1834]
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 forever, 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; see 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 favor 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 harrier 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; Deu 32:21; see Rom 10:19.

Notes on the Bible, by Albert Barnes, [1834]

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 forever, 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; see 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 favor 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 harrier 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; Deu 32:21; see Rom 10:19.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Have they stumbled so as to fall - Totally and finally? No But by their fall - Or slip: it is a very soft word in the original. Salvation is come to the gentiles - See an instance of this, Act 13:46. To provoke them - The Jews themselves, to jealousy.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Have they stumbled so as to fall - Totally and finally? No But by their fall - Or slip: it is a very soft word in the original. Salvation is come to the gentiles - See an instance of this, Act 13:46. To provoke them - The Jews themselves, to jealousy.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Have they stumbled that they should fall? - Have the Jews, now for their disobedience and unbelief rejected, so sinned against God as to be for ever put out of the reach of his mercy? By no means. Are they, as a nation, utterly irrecoverable? This is the sense of the place, and here the prophecy of the restoration of the Jewish nation commences. But rather through their fall salvation is come - The Church of God cannot fail; if the Jews have broken the everlasting covenant, Isa 24:5, the Gentiles shall be taken into it; and this very circumstance shall be ultimately the means of exciting them to seek and claim a share in the blessings of the new covenant; and this is what the apostle terms provoking them to jealousy, i.e. exciting them to emulation, for so the word should be understood. We should observe here, that the fall of the Jews was not in itself the cause or reason of the calling of the Gentiles; for whether the Jews had stood or fallen, whether they had embraced or rejected the Gospel, it was the original purpose of God to take the Gentiles into the Church; for this was absolutely implied in the covenant made with Abraham: and it was in virtue of that covenant that the Gentiles were now called, and not Because of the unbelief of the Jews. And hence we see that their fall was not the necessary means of the salvation of the Gentiles; for certainly the unbelief of the Jews could never produce faith in the Gentiles. The simple state of the case is: the Jews, in the most obstinate and unprincipled manner, rejected Jesus Christ and the salvation offered them in his name; then the apostles turned to the Gentiles, and they heard and believed. The Jews themselves perceived that the Gentiles were to be put in possession of similar privileges to those which they, as the peculiar people of God, had enjoyed; and this they could not bear, and put forth all their strength in opposition and persecution. The calling of the Gentiles, which existed in the original purpose of God, became in a certain way accelerated by the unbelief of the Jews, through which they forfeited all their privileges, and fell from that state of glory and dignity in which they had been long placed as the peculiar people of God. See Taylor.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Have they stumbled that they should fall? - Have the Jews, now for their disobedience and unbelief rejected, so sinned against God as to be for ever put out of the reach of his mercy? By no means. Are they, as a nation, utterly irrecoverable? This is the sense of the place, and here the prophecy of the restoration of the Jewish nation commences.

But rather through their fall salvation is come - The Church of God cannot fail; if the Jews have broken the everlasting covenant, Isa 24:5, the Gentiles shall be taken into it; and this very circumstance shall be ultimately the means of exciting them to seek and claim a share in the blessings of the new covenant; and this is what the apostle terms provoking them to jealousy, i.e. exciting them to emulation, for so the word should be understood. We should observe here, that the fall of the Jews was not in itself the cause or reason of the calling of the Gentiles; for whether the Jews had stood or fallen, whether they had embraced or rejected the Gospel, it was the original purpose of God to take the Gentiles into the Church; for this was absolutely implied in the covenant made with Abraham: and it was in virtue of that covenant that the Gentiles were now called, and not Because of the unbelief of the Jews. And hence we see that their fall was not the necessary means of the salvation of the Gentiles; for certainly the unbelief of the Jews could never produce faith in the Gentiles. The simple state of the case is: the Jews, in the most obstinate and unprincipled manner, rejected Jesus Christ and the salvation offered them in his name; then the apostles turned to the Gentiles, and they heard and believed. The Jews themselves perceived that the Gentiles were to be put in possession of similar privileges to those which they, as the peculiar people of God, had enjoyed; and this they could not bear, and put forth all their strength in opposition and persecution. The calling of the Gentiles, which existed in the original purpose of God, became in a certain way accelerated by the unbelief of the Jews, through which they forfeited all their privileges, and fell from that state of glory and dignity in which they had been long placed as the peculiar people of God. See Taylor.

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