Bible Commentaries

I say then (λεγω ουν — legō oun). As in Romans 11:11. Ουν — Oun looks back to 9:16-33 and Romans 10:19-21.

Did God cast off? (μη απωσατο ο τεοσ — mē apōsato ho theoṡ). An indignant negative answer is called for by μη — mē and emphasized by μη γενοιτο — mē genoito (God forbid). Paul refers to the promise in the O.T. made three times: 1 Samuel 12:22; Psalm 94:14 (Psalms 93:14, lxx); Psalm 94:4. First aorist middle indicative (without augment) of απωτεω — apōtheō to push away, to repel, middle, to push away from one as in Acts 7:27.

For I also (και γαρ εγω — kai gar egō). Proof that not all the Jews have rejected Christ. See note on Philemon 3:5 for more of Paul‘s pedigree.

Whom he foreknew (ον προεγνω — hon proegnō). The same form and sense as in Romans 8:29, which see. Probably the Hebrew sense of choice beforehand. The nation of Israel was God‘s chosen people and so all the individuals in it could not be cast off.

Wot ye not? (ουκ οιδατε — ouk oidatė). “Know ye not?” Why keep the old English “wot”?

Of Elijah (εν Ελειαι — en Eleiāi). “In the case of Elijah.” Cf. “in the bush” (Mark 12:26).

He pleadeth (εντυγχανει — entugchanei). See Romans 8:27. Εντυγχανω — Entugchanō means to happen on one and so to converse with (Acts 25:24), to plead for (Romans 8:27, Romans 8:34), to plead against as here with κατα — kata but the “against” is in κατα — kata f0).

They have digged down (κατεσκαπσαν — kateskapsan). First aorist active indicative of κατασκαπτω — kataskaptō to dig under or down. Old verb, here only in N.T. (critical text). lxx has κατειλαν — katheilan “pulled down.” Paul has reversed the order of the lxx of 1 Kings 19:10, 14, 18.

Altars (τυσιαστηρια — thusiastēria). Late word (lxx, Philo, Josephus, N.T. eccl. writers) from τυσιαζω — thusiazō to sacrifice. See note on Acts 17:23.

And I am left alone (καγω υπελειπτην μονος — kagō hupeleiphthēn monos). First aorist passive indicative of υπολειπω — hupoleipō old word, to leave under or behind, here only in N.T. Elijah‘s mood was that of utter dejection in his flight from Jezebel.

Life (πσυχην — psuchēn). It is not possible to draw a clear distinction between πσυχη — psuchē (soul) and πνευμα — pneuma (spirit). Πσυχη — Psuchē is from πσυχω — psuchō to breathe or blow, πνευμα — pneuma from πνεω — pneō to blow. Both are used for the personality and for the immortal part of man. Paul is usually dichotomous in his language, but sometimes trichotomous in a popular sense. We cannot hold Paul‘s terms to our modern psychological distinctions.

The answer of God (ο χρηματισμος — ho chrēmatismos). An old word in various senses like χρηματιζω — chrēmatizō only here in N.T. See this use of the verb in Matthew 2:12, Matthew 2:22; Luke 2:26; Acts 10:22.

To Baal (τηι ααλ — tēi Baal). Feminine article. In the lxx the name ααλ — Baal is either masculine or feminine. The explanation is that the Jews put Bosheth (αισχυνη — aischunē shame) for Baal and in the lxx the feminine article occurs because αισχυνη — aischunē is so, though here the lxx has the masculine τωι — tōi f0).

Remnant (λιμμα — limma). Old word, but only here in N.T., but in papyri also and with this spelling rather than λειμμα — leimma From λειπω — leipō to leave.

According to the election of grace (κατ εκλογην χαριτος — kat' eklogēn charitos). As in Romans 9:6-13. The election is all of God. Romans 11:6 explains it further.

Otherwise (επει — epei). Ellipse after επει — epei (since), “since, in that case.”

Is no more (ουκετι γινεται — ouketi ginetai). “No longer becomes” grace, loses its character as grace. Augustine: Gratia nisi gratis sit gratia non est.

What then? (τι ουν — ti ouṅ). Since God did not push Israel away (Romans 11:1), what is true?

The election (η εκλογη — hē eklogē). Abstract for concrete (the elect).

Obtained (επετυχεν — epetuchen). Second aorist active indicative of επιτυγχανω — epitugchanō old verb, to hit upon, only here in Paul. See Romans 9:30-33 for the failure of the Jews.

Were hardened (επωρωτησαν — epōrōthēsan). First aorist passive indicative of πωροω — pōroō late verb, to cover with thick skin (πωρος — pōros). See note on 2 Corinthians 3:14 and note on Mark 3:5.

A spirit of stupor (πνευμα κατανυχεως — pneuma katanuxeōs). The quotation is a combination of Deuteronomy 19:4; Isaiah 29:10; Isaiah 6:9. This phrase is from Isaiah 29:10. Κατανυχις — Katanuxis is a late and rare word from κατανυσσω — katanussō to prick or stick (Acts 2:37), in lxx, here only in N.T., one example in Pelagia-Legende. The torpor seems the result of too much sensation, dulled by incitement into apathy.

That they should not see (του μη βλεπειν — tou mē blepein). Genitive articular infinitive of negative purpose.

That they should not hear (του μη ακουειν — tou mē akouein). So here also. See Stephen‘s speech (Acts 7:51.).

David says (Δαυειδ λεγει — Daueid legei). From Psalm 69:23; (68:23f, lxx); Psalm 34:8; Psalm 28:4 (combined quotation).

Table (τραπεζα — trapeza). For what is on the table, “a feast.”

A snare (εις παγιδα — eis pagida). From πηγνυμι — pēgnumi to make fast, old word for snares for birds and beasts. See Luke 21:35. Εις — Eis in predicate with γινομαι — ginomai is a translation-Hebraism.

A trap (εις τηραν — eis thēran). Old word for hunting of wild beasts, then a trap. Only here in N.T.

A stumbling-block (εις σκανδαλον — eis skandalon). A third word for trap, snare, trap-stick or trigger over which they fall. See note on 1 Corinthians 1:23; Romans 9:33.

A recompense (εις ανταποδομα — eis antapodoma). Late word from double compound verb ανταποδιδωμι — antapodidōmi to repay (both αντι — anti and απο — apo). Ancient Greeks used ανταποδοσις — antapodosis In lxx and Didache. In N.T. only here (bad sense) and Luke 14:12 (good sense).

Let their eyes be darkened (σκοτιστητωσαν οι οπταλμοι αυτων — skotisthētōsan hoi ophthalmoi autōn). First aorist passive imperative of σκοτιζω — skotizō to darken. A terrible imprecation.

That they may not see (του μη βλεπειν — tou mē blepein). Repeated from Romans 11:8.

Bow down (συνκαμπσον — sunkampson). First aorist active imperative of συνκαμπτω — sunkamptō old verb, to bend together as of captives whose backs (νωτον — nōton another old word, only here in N.T.) were bent under burdens. Only here in N.T.

Did they stumble that they might fall? (μη επταισαν ινα πεσωσιν — mē eptaisan hina pesōsiṅ). Negative answer expected by μη — mē as in Romans 11:1. First aorist active indicative of πταιω — ptaiō old verb, to stumble, only here in Paul (see note on James 3:2), suggested perhaps by σκανδαλον — skandalon in Romans 11:9. If ινα — hina is final, then we must add “merely” to the idea, “merely that they might fall” or make a sharp distinction between πταιω — ptaiō to stumble, and πιπτω — piptō to fall, and take πεσωσιν — pesōsin as effective aorist active subjunctive to fall completely and for good. ινα — Hina as we know, can be either final, sub-final, or even result. See note on 1 Thessalonians 5:4; 1 Corinthians 7:29; Galatians 5:17. Paul rejects this query in Romans 11:11 as vehemently as he did that in Romans 11:1.

By their fall (τωι αυτων παραπτωματι — tōi autōn paraptōmati). Instrumental case. For the word, a falling aside or a false step from παραπιπτω — parapiptō see note on Romans 5:15-20.

Is come. No verb in the Greek, but γινεται — ginetai or γεγονεν — gegonen is understood.

For to provoke them to jealousy (εις το παραζηλωσαι — eis to parazēlōsai). Purpose expressed by εις — eis and the articular infinitive, first aorist active, of παραζηλοω — parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.).

The riches of the world (πλουτος κοσμου — ploutos kosmou). See note on Romans 10:12.

Their loss (το ηττημα αυτων — to hēttēma autōn). So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here.

Fulness (πληρωμα — plērōma). Perhaps “completion,” though the word from πληροω — plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23).

How much more? (ποσωι μαλλον — posōi mallon). Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point.

To you that are Gentiles (υμιν τοις ετνεσιν — humin tois ethnesin). “To you the Gentiles.” He has a serious word to say to them.

Inasmuch then (επ οσον μεν ουν — Ephesians' hoson men oun). Not temporal, quamdiu, “so long as” (Matthew 9:15), but qualitative quatenus “in so far then as” (Matthew 25:40).

I glorify my ministry (την διακονιαν μου δοχαζω — tēn diakonian mou doxazō). As apostle to the Gentiles (ετνων αποστολος — ethnōn apostolos objective genitive). Would that every minister of Christ glorified his ministry.

If by any means (ei pōs). This use of ei with purpose or aim is a kind of indirect discourse.

I may provoke (parazēlōsō). Either future active indicative or first aorist active subjunctive, see same uncertainty in Philemon 3:10 katantēsō but in Philemon 3:11 katalabō after ei is subjunctive. The future indicative is clear in Romans 1:10 and the optative in Acts 27:12. Doubtful whether future indicative or aorist subjunctive also in sōsō (save).

The casting away of them (η αποβολη αυτων — hē apobolē autōn). Objective genitive (αυτων — autōn) with αποβολη — apobolē old word from αποβαλλω — apoballō to throw off (Mark 10:50), in N.T. only here and Acts 27:22.

The reconciling of the world (καταλλαγη κοσμου — katallagē kosmou). See note on Romans 5:10. for καταλλαγη — katallagē (reconciling). It explains Romans 11:12.

The receiving (η προσλημπσις — hē proslēmpsis). Old word from προσλαμβανω — proslambanō to take to oneself, only here in N.T.

Life from the dead (ζωη εκ νεκρων — zōē ek nekrōn). Already the conversion of Jews had become so difficult. It is like a miracle of grace today, though it does happen. Many think that Paul means that the general resurrection and the end will come when the Jews are converted. Possibly so, but it is by no means certain. His language may be merely figurative.

First fruit (απαρχη — aparchē). See note on 1 Corinthians 15:20, 1 Corinthians 15:23. The metaphor is from Numbers 15:19. The lxx has απαρχην πυραματος — aparchēn phuramatos first of the dough as a heave offering.

The lump (το πυραμα — to phurama). From which the first fruit came. See note on Romans 9:21. Apparently the patriarchs are the first fruit.

The root (η ριζα — hē riza). Perhaps Abraham singly here. The metaphor is changed, but the idea is the same. Israel is looked on as a tree. But one must recall and keep in mind the double sense of Israel in Romans 9:6. (the natural and the spiritual).

Branches (κλαδων — kladōn). From κλαω — klaō to break.

Were broken off (εχεκλαστησαν — exeklasthēsan). First aorist passive indicative of εκκλαω — ekklaō Play on the word κλαδος — klados (branch) and εκκλαω — ekklaō to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel).

And thou (και συ — kai su). An individual Gentile.

Being a wild olive (αγριελαιος ων — agrielaios ōn). This word, used by Aristotle, occurs in an inscription. Ramsay (Pauline Studies, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in Romans 11:24 Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was “contrary to nature” (παρα πυσιν — para phusin).

Wast grafted in (ενεκεντριστης — enekentristhēs). First aorist passive indicative of ενκεντριζω — enkentrizō to cut in, to graft, used by Aristotle. Belongs “to the higher Koiné{[28928]}š ” (literary Koiné{[28928]}š) according to Milligan.

Partaker (συνκοινωνος — sunKoinéōnos). Corinthians-partner.

Fatness (πιοτητος — piotētos). Old word from πιων — piōn (fat), only here in N.T. Note three genitives here “of the root of the fatness of the olive.”

Glory not over the branches (μη κατακαυχω των κλαδων — mē katakauchō tōn kladōn). Genitive case after κατα — kata Present middle imperative second person singular of κατακαυχαομαι — katakauchaomai with negative μη — mē “stop glorying” or “do not have the habit of glorying over the branches.” The conclusion of the preceding condition.

Gloriest (κατακαυχασαι — katakauchāsai). Late form αεσαι — ̇aesai retaining ς — s

Not thou (ου συ — ou su). Very emphatic position. The graft was upon the stock and root, though each affected the other.

Thou wilt say then (ερεις ουν — ereis oun). A presumptuous Gentile speaks.

That I might be grafted in (ινα εγω ενκεντριστω — hina egō enkentristhō). Purpose clause with ινα — hina and first aorist passive subjunctive. He shows contempt for the cast-off Jews.

Well (καλως — kalōs). Perhaps ironical, though Paul may simply admit the statement (cf. Mark 12:32) and show the Gentile his real situation.

By unbelief (τηι απιστιαι — tēi apistiāi) - by faith (πιστει — pistei). Instrumental case with both contrasted words (by unbelief, by belief).

Be not highminded (μη υπσηλα προνει — mē hupsēla phronei). “Stop thinking high (proud) thoughts.”

Of God spared not (ει γαρ ο τεος ουκ επεισατο — ei gar ho theos ouk epheisato). It is not ει μη — ei mē (unless), but the ουκ — ouk negatives the verb επεισατο — epheisato (first aorist middle indicative of πειδομαι — pheidomai to spare. Condition of first class.

The goodness and the severity of God (χρηστοτητα και αποτομιαν τεου — chrēstotēta kai apotomian theou). See Romans 2:2 for χρηστοτης — chrēstotēs kindness of God. Αποτομια — Apotomia (here alone in the N.T.) is from αποτομος — apotomos cut off, abrupt, and this adjective from αποτεμνω — apotemnō to cut off. This late word occurs several times in the papyri.

If thou continue (εαν επιμενηις — ean epimenēis). Third class condition, εαν — ean and present active subjunctive.

Otherwise (επει — epei). Ellipse after επει — epei “since if thou dost not continue.”

Thou also (και συ — kai su). Precisely as the Jewish branches of Romans 11:17 were.

Shalt be cut off (εκκοπησηι — ekkopēsēi). Second future passive of εκκοπτω — ekkoptō to cut out.

If they continue not in their unbelief (εαν μη επιμενωσι τηι απιστιαι — ean mē epimenōsi tēi apistiāi). Third class condition with the same verb used in Romans 11:22 of the Gentile. Locative case of απιστιαι — apistiāi here (same form as the instrumental in Romans 11:20).

For God is able (δυνατος γαρ εστιν ο τεος — dunatos gar estin ho theos). See this use of δυνατος εστιν — dunatos estin in Romans 4:21 rather than δυναται — dunatai This is the crux of the whole matter. God is able.

Contrary to nature (παρα πυσιν — para phusin). This is the gist of the argument, the power of God to do what is contrary to natural processes. He put the wild olive (Gentile) into the good olive tree (the spiritual Israel) and made the wild olive (contrary to nature) become the good olive (καλλιελαιος — kallielaios the garden olive, καλλος — kallos and ελαια — elaia in Aristotle and a papyrus).

Into their own olive tree (τηι ιδιαι ελαιαι — tēi idiāi elaiāi). Dative case. Another argument a fortiori, “how much more” (πολλωι μαλλον — pollōi mallon). God can graft the natural Israel back upon the spiritual Israel, if they become willing.

This mystery (το μυστηριον τουτο — to mustērion touto). Not in the pagan sense of an esoteric doctrine for the initiated (from μυεω — mueō to blink, to wink), unknown secrets (2 Thessalonians 2:7), or like the mystery religions of the time, but the revealed will of God now made known to all (1 Corinthians 2:1, 1 Corinthians 2:7; 1 Corinthians 4:1) which includes Gentiles also (Romans 16:25; Colossians 1:26.; Ephesians 3:3.) and so far superior to man‘s wisdom (Colossians 2:2; Colossians 4:13; Ephesians 3:9; Ephesians 5:32; Ephesians 6:19; Matthew 13:11; Mark 4:11). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. “In early ecclesiastical Latin μυστηριον — mustērion was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστηριον — mustērion and not to sacramentum in the classical sense” (Vincent).

Wise in your own conceits (εν εαυτοις προνιμοι — en heautois phronimoi). “Wise in yourselves.” Some MSS. read παρ εαυτοις — par' heautois (by yourselves). Negative purpose here (ινα μη ητε — hina mē ēte), to prevent self-conceit on the part of the Gentiles who have believed. They had no merit in themselves

A hardening (πωρωσις — pōrōsis). Late word from πωροω — pōroō (Romans 11:7). Occurs in Hippocrates as a medical term, only here in N.T. save Mark 3:5; Ephesians 4:18. It means obtuseness of intellectual discernment, mental dulness.

In part (απο μερους — apo merous). Goes with the verb γεγονεν — gegonen (has happened in part). For απο μερους — apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος — ana meros see note on 1 Corinthians 14:27; for εκ μερους — ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος — kata meros see note on Hebrews 9:5; for μερος τι — meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved.

Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι — achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου — achri hou (until which time) and the second aorist active subjunctive of εισερχομαι — eiserchomai to come in (Matthew 7:13, Matthew 7:21).

For fulness of the Gentiles (το πληρωμα των ετνων — to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles.

And so (και ουτως — kai houtōs). By the complement of the Gentiles stirring up the complement of the Jews (Romans 11:11.).

All Israel (πας Ισραηλ — pās Israēl). What does Paul mean? The immediate context (use of πας — pās in contrast with απο μερουσ πληρωμα — apo merousπληρωμα — plērōma here in contrast with ο ρυομενος — plērōma in Romans 11:12) argues for the Jewish people “as a whole.” But the spiritual Israel (both Jews and Gentiles) may be his idea in accord with Romans 9:6 (Galatians 6:16) as the climax of the argument. At any rate we should strive for and pray for the conversion of Jews as a whole. Paul here quotes from Isaiah 59:20.; Isaiah 27:9.

The Deliverer (ρυομαι — ho ruomenos). Present middle articular participle of ruomai to rescue, to deliver. See note on 1 Thessalonians 1:10; 2 Corinthians 1:10. The Hebrew Goel, the Avenger, the Messiah, the Redeemer (Deuteronomy 25:5-10; Job 19:25; Rth 3:12.). Paul interprets it of Jesus as Messiah.

My covenant (η παρ εμου διατηκη — hē par' emou diathēkē). “The from me covenant,” “my side of the covenant I have made with them” (Sanday and Headlam). Cf. Jeremiah 31:31. Not a political deliverance, but a religious and ethical one.

When I shall take away (οταν απελωμαι — hotan aphelōmai). Second aorist middle subjunctive of απαιρεω — aphaireō old and common verb, to take away.

As touching the gospel (κατα το ευαγγελιον — kata to euaggelion). “According to (κατα — kata with the accusative) the gospel” as Paul has shown in Romans 11:11-24, the gospel order as it has developed.

Enemies (εχτροι — echthroi). Treated as enemies (of God), in passive sense, because of their rejection of Christ (Romans 11:10), just as αγαπητοι — agapētoi (beloved) is passive.

As touching the election (κατα την εκλογην — kata tēn eklogēn). “According to the election” (the principle of election, not as in Romans 11:5. the elect or abstract for concrete).

For the fathers‘ sake (δια τους πατερας — dia tous pateras). As in Romans 9:4; Romans 11:16.

Without repentance (αμεταμελητα — ametamelēta). See note on 2 Corinthians 7:10 for this word (α — a privative and μεταμελομαι — metamelomai to be sorry afterwards). It is not αμετανοητον — ametanoēton (Romans 2:5) from α — a privative and μετανοεω — metanoeō to change one‘s mind. God is not sorry for his gifts to and calling of the Jews (Romans 9:4.).

Ye in time past (υμεις ποτε — humeis pote). Ye Gentiles (Romans 1:18-32).

Were disobedient (επειτησατε — epeithēsate). First aorist active indicative of απειτεω — apeitheō to disbelieve and then to disobey. “Ye once upon a time disobeyed God.”

By their disobedience (τηι τουτων απειτιαι — tēi toutōn apeithiāi). Instrumental case, “by the disobedience of these” (Jews). Note “now” (νυν — nun) three times in this sentence.

By the mercy shown to you (τωι υμετερωι ελεει — tōi humeterōi eleei). Objective sense of υμετερος — humeteros (possessive pronoun, your). Proleptic position also for the words go with ελεητωσιν — eleēthōsin (first aorist passive subjunctive of ελεεω — eleeō from ελεος — eleos with ινα — hina purpose clause). God‘s purpose is for the Jews to receive a blessing yet.

Hath shut up (συνεκλεισεν — sunekleisen). First aorist active indicative of συνκλειω — sunkleiō to shut together like a net (Luke 5:6). See note on Galatians 3:22 for this word with υπο αμαρτιαν — hupo hamartian (under sin). This is a resultant (effective) aorist because of the disbelief and disobedience of both Gentile (1:17-32) and Jew (2:1-3:20).

All (τους παντας — tous pantas). “The all” (both Gentiles and Jews).

That he might have mercy (ιναελεησηι — hinȧ̇eleēsēi). Purpose with ινα — hina and aorist active subjunctive. No merit in anyone, but all of grace. “The all” again, who receive God‘s mercy, not that “all” men are saved.

O the depth (Ο βατος — O bathos). Exclamation with omega and the nominative case of βατος — bathos (see note on 2 Corinthians 8:2; Romans 8:39). Paul‘s argument concerning God‘s elective grace and goodness has carried him to the heights and now he pauses on the edge of the precipice as he contemplates God‘s wisdom and knowledge, fully conscious of his inability to sound the bottom with the plummet of human reason and words.

Unsearchable (ανεχεραυνητα — anexeraunēta). Double compound (α — a privative and εχ — ex) verbal adjective of ερευναω — ereunaō (old spelling ευ — ̇eu̇), late and rare word (lxx, Dio Cassius, Heraclitus), only here in N.T. Some of God‘s wisdom can be known (Romans 1:20.), but not all.

Past tracing out (ανεχιχνιαστοι — anexichniastoi). Another verbal adjective from α — a privative and εχιχνιαζω — exichniazō to trace out by tracks (ιχνος — ichnos Romans 4:12). Late word in Job (Job 5:9; Job 9:10; Job 34:24) from which use Paul obtained it here and Ephesians 3:8 (only N.T. examples). Also in ecclesiastical writers. Some of God‘s tracks he has left plain to us, but others are beyond us.

Who hath known? (τις εγνω — tis egnō̇). Second aorist active indicative of γινωσκω — ginōskō a timeless aorist, did know, does know, will know. Quotation from Isaiah 40:13. Quoted already in 1 Corinthians 2:16.

Counsellor (συμβουλος — sumboulos). Old word from συν — sun and βουλη — boulē Only here in N.T.

His (αυτου — autou). Objective genitive, counsellor to him (God). Some men seem to feel competent for the job.

First driven to him (προεδωκεν αυτωι — proedōken autōi). First aorist active indicative of προδιδωμι — prodidōmi to give beforehand or first. Old verb, here alone in N.T. From Job 41:11, but not like the lxx, Paul‘s own translation.

Shall be recompensed (ανταποδοτησεται — antapodothēsetai). First future passive of double compound ανταποδιδωμι — antapodidōmi to pay back (both αντι — anti and απο — apo), old word in good sense, as here and Luke 14:14; 1 Thessalonians 3:9 and in bad sense as 2 Thessalonians 1:6; Romans 12:19.

Of him (εχ αυτου — ex autou), through him (δι αυτου — di' autou), unto him (εις αυτον — eis auton). By these three prepositions Paul ascribes the universe (τα παντα — ta panta) with all the phenomena concerning creation, redemption, providence to God as the

Source (εχ — ex), the

Agent (δι — di), the

Goal (εις — eis).

For ever (εις τους αιωνας — eis tous aiōnas). “For the ages.” Alford terms this doxology in Romans 11:33-36 “the sublimest apostrophe existing even in the pages of inspiration itself.”