Verses 9,10. And David saith, etc. This quotation is made from Psalms 69:22,23. This psalm is repeatedly quoted as having reference to the events recorded in the New Testament. See Barnes "Acts 1:20". This quotation is introduced immediately after one that undoubtedly refers to the Lord Jesus. Romans 11:21, "They gave me also gall for my meat, and in my thirst they gave me vinegar to drink." The passage here quoted immediately follows as an imprecation of vengeance for their sins. "Let their table," etc. The quotation is not made, however, either literally from the Hebrew or from the Septuagint, but the sense only is retained. The Hebrew is, "Let their table before them be for a snare, and for those at peace let it be for a gin." The Septuagint is, "Let their table before them be for a snare, and for a stumbling-block, and for an offence." The ancient Targum is, "Let their table which they had prepared before me be for a snare, and their sacrifices be for an offence." The meaning is this: The word table denotes food, In this they expected pleasure and support. David prays that even this, where they expected joy and refreshment, might prove to them the means of punishment and righteous retribution, A snare is that by which birds or wild beasts were taken. They are decoyed into it, or walk or fly carelessly into it, and it is sprung suddenly on them. So of the Jews. The petition is, that while they were seeking refreshment and joy, and anticipating at their table no danger, it might be made the means of their ruin. The only way in which this could be done would be, that their temporal enjoyments would lead them away from God, and produce stupidity and indifference to their spiritual interests. This is often the result of the pleasures of the table, or of seeking sensual gratifications. The apostle does not say whether this prayer was right or wrong. The use which he seems to make of it is this, that David's imprecation was to be regarded in the light of a prophecy; that what he prayed for would come to pass; and that this had actually occurred in the time of the apostle: that their very enjoyments, their national and private privileges, had been the means of alienating them from God, had been a snare to them, and was the cause of their blindness and infidelity. This also is introduced in the psalm as a punishment for giving him vinegar to drink; and their treatment of the Messiah was the immediate cause why all this blindness had come upon the Jews.
A trap. This properly means anything by which wild beasts are taken in hunting. The word snare more properly refers to birds.
And a stumblingblock. Anything over which one stumbles or falls. Hence anything which occasions us to sin, or to ruin ourselves.
And a recompence. The Hebrew word translated "that which should have been for their welfare," is capable of this meaning, and may denote their recompense, or that which is appropriately rendered to them. It means, here, that their ordinary comforts and enjoyments, instead of promoting their permanent welfare, may be the occasion of their guilt and ruin. This is often the effect of earthly comforts. They might lead us to God, and should excite our gratitude and praise; but they are often abused to our spiritual slumber and guilt, and made the occasion of our ruin. The rich are thus often most forgetful of God; and the very abundance of their blessings made the means of darkness of mind, ingratitude, prayerlessness, and ruin. Satisfied with them, they forget the Giver; and while they enjoy many earthly blessings, God sends barrenness into their souls. This was the guilt of Sodom, "pride, and fulness of bread, and abundance of idleness," (Ezekiel 16:49) and against this Moses solemnly warned the Jews, Deuteronomy 6:11,12; 8:10-12. This same caution might be extended to the people of this land, and especially to those who are rich, and are blessed with all that their hearts have wished. From the use which the apostle makes of this passage in the Psalms, it is clear that he regarded it rather as a prophetic denunciation for their sins --a prediction of what would be-- than as a prayer. In his time it had been fulfilled; and the very national privileges of the Jews, on which they so much prided themselves, and which might have been so great blessings, were the occasion of their greater sin in rejecting the Messiah, and of their greater condemnation. Thus their table was made a trap, etc.
{l} "Let their table" Psalms 69:22,23
Verse 10. Let their eyes be darkened. This is taken literally from the psalm, and was evidently the main part of the passage which the apostle had in his eye. This was fulfilled in the insensibility and blindness of the Jews. And the apostle shows them that it was long ago predicted, or invoked, as a punishment on them for giving the Messiah vinegar to drink, Psalms 69:21,23.
And bow down their back alway. The Hebrew (Psalms 69:23) is, "Let their loins totter or shake;" that is, as one does when he has on him a heavy burden. The apostle has retained this sense. It means, let them be called to bear heavy and oppressive burdens; let them be subjected to toil or servitude, as a reward for their sins. That this had come upon the Jews in the time of Paul is clear; and it is further clear that it came upon them, as it was implied in the psalm, in consequence of their treatment of the Messiah. Much difficulty has been felt in reconciling the petitions in the Psalms for calamities on enemies, with the Spirit of the New Testament. Perhaps they cannot all be thus reconciled; and it is not at all improbable that many of those imprecations were wrong. David was not a perfect man; and the Spirit of inspiration is not responsible for his imperfections. Every doctrine delivered by the sacred writers is true; every fact recorded is recorded as it was. But it does not follow that all the men who wrote, or about whom a narrative was given, were perfect. The reverse is the fact. And it does not militate against the inspiration of the Scriptures that we have a record of the failings and imperfections of those men. When they uttered improper sentiments; when they manifested improper feelings; when they performed wicked actions, it is no argument against the inspiration of the Scriptures that they were recorded. All that is done in such a case, and all that inspiration demands, is that they be recorded as they are. We wish to see human nature as it is; and one design of making the record of such failings is to show what man is, even under the influence of religion; not as a perfect being, for that would not be true; but as he actually exists, mingled with imperfection. Thus many of the wishes of the ancient saints, imperfect as they were, are condemned as sinful by the spirit of the Christian religion. They were never commended or approved, but they are recorded just to show us what was in fact the character of man, even partially under the influence of religion. Of this nature, probably, were many of the petitions in the Psalms; and the Spirit of God is no more answerable for the feeling because it is recorded, than he is for the feelings of the Edomites when they said, "Rase it, rase it to the foundation," Psalms 137:7. Many of those prayers, however, were imprecations on his enemies as a public man, as the magistrate of the land. As it is right and desirable that the robber and the pirate should be detected and punished; as all good men seek it, and it is indispensable for the welfare of the community, where is the impropriety of praying that it may be done? Is it not right to pray that the laws may be executed; that justice may be. maintained; and that restraint should be imposed on the guilty? Assuredly this may be done with a very different spirit from that of revenge. It may be the prayer of the magistrate that God will help him in that which he is appointed to do, and in what ought to be done. Besides, many of these imprecations were regarded as simply predictions of what would be the effect of sin; or of what God would do to the guilty. Such was the case we are now considering, as understood by the apostle. But in a prediction there can be nothing wrong.
Verse 11. 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 for ever, 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. Romans 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 favour 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 barrier 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, Deuteronomy 32:21. See Romans 10:19.
{m} "Gentiles" Acts 13:46; 28:24-28; Romans 10:19
Verse 12. If the fall of them. If their lapse, or falling. If their temporal rejection, and being cast off for a time, has already accomplished so much.
Be the riches of the world. The word riches means wealth, abundance of property; more than is necessary to the supply of our wants. Hence it means, also, anything that may promote our comfort or happiness, as wealth is the means of securing our welfare. The gospel is called riches, as it is the means of our highest enjoyment and eternal welfare. It is the means of conferring numberless spiritual blessings on the Gentile world; and as this was done by the fall of the Jews, so it could be said that their fall was the riches of the world. It was the occasion or means without which the blessings of the gospel could not be conferred on the world.
The diminishing of them. Margin, Decay. Loss (\~htthma\~). This word means diminution, defect, that which is lacked or wanting. Hence also judgment, condemnation. Here it means their degradation; the withdrawing of their special privileges; their rejection. It stands opposed to "their fulness."
The riches of the Gentiles. The means of conferring important blessings on the Gentiles.
How much more their fulness. The word fulness (\~plhrwma\~) means that which fills up, or completes anything. Thus it is applied to that which fills a vessel or cup; also to the piece of cloth which is put in to fill up the rent in a garment, Matthew 9:16. To the fragments which were left when Christ had fed the five thousand, Mark 8:20; Romans 13:10, "Love is the fulfilling of the law," i.e., it is the filling up of the law, or that which renders the obedience complete. See Galatians 5:14. Here it stands opposed to their fall, and their diminution, and evidently means their complete restoration to the favour of God; their recovery from unbelief and apostasy. That there will be such a recovery the apostle proceeds to show. The sentiment is, If their rejection and punishment--their being cut off from the favour of God--an event apparently so unlikely to promote the spread of true religion; if their being withdrawn from all active influence in spreading the true knowledge of God, be yet the occasion of so many blessings to mankind as have attended the spread of the gospel in consequence of it, how much more shall we expect when they shall be restored--when the energy and zeal of the Jewish nation shall unite with the efforts of others in spreading the knowledge of the true Messiah?" In what way, or when this shall be, we know not. But it is easy to see, that if the Jewish people should be converted to the Christian faith, they would have facilities for spreading the truth which the church has never had without them.
(1.) They are scattered in all nations, and have access to all people.
(2.) Their conversion, after so long unbelief, would have all the power and influence of a miracle performed in view of all nations. It would be seen why they had been preserved, and their conversion would be a most striking fulfillment of the prophecies.
(3.) They are familiar with the languages of the world, and their conversion would at once establish many Christian missionaries in the heart of all the kingdoms of the world. It would be kindling at once a thousand lights fix all the dark parts of the earth.
(4.) The Jews have shown that they are eminently fitted to spread the true religion. It was by Jews, converted to Christianity, that the gospel was first spread. Each of the apostles was a Jew; and they have lost none of the ardour, enterprise, and zeal, that always characterized their nation. Their conversion would be, therefore, to give to the Christian church a host of missionaries prepared for their work, familiar with all customs, languages, and climes, and already in the heart of all kingdoms, and with facilities for their work in advance, which others must gain only by the slow toil of many years.
Verse 13. For I speak to you Gentiles. What I am saying respecting the Jews, I say with reference to you who are Gentiles, to show you in what manner you have been admitted to the privileges of the people of God; to excite your gratitude; to warn you against abusing those mercies, etc. As Paul also was appointed to preach to them, he had a right to speak to them with authority.
I am the apostle of the Gentiles. The apostle of the Gentiles, not because other apostles did not preach to Gentiles, for they all did, except perhaps James; nor because Paul did not himself preach occasionally among the Jews; but because he was especially called to carry the gospel to the Gentiles, and that this was his original commission, (Acts 9:15) because he was principally employed in collecting and organizing churches in heathen lands; and because the charge of the Gentile churches was especially entrusted to him, while that of the Jewish churches was especially entrusted to Peter. See Galatians 1:16; Ephesians 3:8; Galatians 2:7,8. As Paul was especially appointed to this office, he claimed special authority to address, those who were gathered into the Christian church from heathen lands.
I magnify mine office. I honour (\~doxazw\~) my ministry; I esteem it of great importance; and by thus showing that the gospel is to be preached to the Gentiles, that the barrier between them and the Jews is to be broken down, that the gospel may be preached to all men, I show that the office which proclaims this is one of signal honour. A minister may not magnify himself, but he may magnify his office. He may esteem himself as less than the least of all saints, and unworthy to be called a servant of God, (Ephesians 3:8) yet he may feel that he is an ambassador of Christ, entrusted with a message of salvation, entitled to the respect due to an ambassador, and to the honour which is appropriate to a messenger of God. To unite these two things constitutes the dignity of the Christian ministry.
{n} "apostle of the Gentiles" Acts 9:15; Galatians 1:16; Ephesians 3:8
Verse 14. If by any means. If even by stating unpleasant truths, if by bringing out all the counsel of God, even that which threatens their destruction, I may arrest theft attention, and save them.
I may provoke to emulation. I may awaken up to zeal, or to an earnest desire to obtain the like blessings. This was in accordance with the prediction of Moses, that the calling in of the Gentiles would excite their attention, and provoke them to deep feeling. See Barnes "Romans 10:19". The apostle expected to do this by calling their attention to the ancient prophecies; by alarming their fears about their own danger; and by showing them the great privileges which Gentiles might enjoy under the gospel; thus appealing to them by every principle of benevolence, by all their regard for God and man, to excite them to seek the same blessings.
My flesh. My countrymen. My kinsmen. Those belonging to the same family or nation, Romans 9:3; Genesis 29:14; Judges 9:2; 2 Samuel 5:1; Isaiah 58:7.
And save some of them. This desire the apostle often expressed. (See Romans 9:2,3; 10:1,2.) We may see here,
(1.) that it is the earnest wish of the ministry to save the souls of men.
(2.) That they should urge every argument and appeal with reference to this.
(3.) That even the most awful and humbling truths may have this tendency. No truth could be more likely to irritate and offend than that the Jews would be cast off; and yet the apostle used this so faithfully, and yet so tenderly, that he expected and desired it might be the means of saving the souls of his countrymen. Truth often irritates, enrages, and thus excites the attention. Thought or inquiry, however it may be excited, may result in conversion. And thus, even restlessness, and vexation, and anger, may be the means of leading a sinner to Jesus Christ. It should be no part of a minister's object, however, to produce anger. It is a bad emotion; in itself it is evil; and if men can be won to embrace the Saviour without anger, it is better. No wise man would excite a storm and tempest that might require infinite power to subdue, when the same object could be gained with comparative peace, and under the mild influence of love.
(4.) It is right to use all the means in our power, not absolutely wicked, to save men. Paul was full of devices; and much of the success of the ministry will depend on a wise use of plans that may, by the Divine blessing, arrest and save the souls of men.
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