25. For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.
25. Nolo euim vos ignorare, fratres ,mysterium hoc, ut ne apud vosmetipsos superbiatis, quod caecitas ex parte Israeli contigit, donec plenitudo gentium ingrediatur:
26. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
26. Atque ita universus Israel salvus fiet; quemadmodum scriptum est, Veniet ex Sion is qui liberat, et avertet impietates a Iacob:
27. For this is my covenant unto them, when I shall take away their sins.
27. Et hoc illis a me testamentum, quum abstulero peccata eorum.
Paul, however, does not quote what we read in Isaiah, word for word;
"come," he says, "shall a Redeemer to Sion, and to those who shall repent of iniquity in Jacob, saith the Lord." (Isaiah 59:20.)
But on this point we need not be very curious; only this is to be regarded, that the Apostles suitably apply to their purpose whatever proofs they adduce from the Old Testament; for their object was to point but passages, as it were by the finger, that readers might be directed to the fountain itself.
But though in this prophecy deliverance to the spiritual people of God is promised, among whom even Gentiles are included; yet as the Jews are the first-born, what the Prophet declares must be fulfilled, especially in them: for that Scripture calls all the people of God Israelites, is to be ascribed to the pre-eminence of that nation, whom God had preferred to all other nations. And then, from a regard to the ancient covenant, he says expressly, that a Redeemer shall come to Sion; and he adds, that he will redeem those in Jacob who shall return from their transgression. 4 By these words God distinctly claims for himself a certain seed, so that his redemption may be effectual in his elect and peculiar nation. And though fitter for his purpose would have been the expression used by the Prophet, "shall come to Sion;" yet Paul made no scruple to follow the commonly received translation, which reads, "The Redeemer shall come forth from Mount Sion." And similar is the case as to the second part, "He shall turn away iniquities from Jacob:" for Paul thought it enough to regard this point only, -- that as it is Christ's peculiar office to reconcile to God an apostate and faithless people, some change was surely to be looked for, lest they should all perish together.
1 "Ne apud vos superbiatis;"
2 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.
3 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
Much as been written on the words,
Hammond tells us, that many of the Fathers wholly denied the future restoration of the Jews, and we are told by Pareus, who mentions some of the same Fathers, that they maintained it. But it appears from the quotations made by the first, that the restoration disallowed was that to their own land, and that the restoration referred to by the latter was restoration to the faith; two things wholly distinct. That "Israel" means exclusively the Jewish nation, was almost the unanimous opinion of the Fathers, according to Estius; and that their future restoration to the faith is here foretold was the sentiment held by Beza, Pareus, Willet, Mede, and others, and is generally held by modern divines. -- Ed.
4 There is more discrepancy in this reference than any we have met with. The Apostle follows not literally either the Hebrew or the Septuagint, though the latter more than the former. In the Hebrew, it is, "to Sion,"
Come to Sion shall a deliverer,
And to turn away the ungodliness that is in Jacob.
He shall come to Sion, and shall come "to turn away," etc.; or the
5 The former part of it is, "This is my covenant," but not the latter, "when I shall take away their sins." Some suppose that this is taken from Isaiah 27:9, where we find this phrase in the Septuagint, "When I shall take away his sins,"