John Calvin on Romans 11:9-10

9. And David says, etc. In this testimony of David there is also made some change in the words, but it is not what changes the meaning. For he thus speaks, “Let their table before them become a snare, and their peaceful things a trap;” there is no mention of retribution. As to the main point there is sufficient agreement. The Prophet prays, that whatever is desirable and happy in life might turn out to the ruin and destruction of the ungodly; and this is what he means by table and peaceful things. Grotius understands by “table” guests, or friends, who partake of the provisions spread on the table. The wish is, that these should be a snare, etc. “Table,” according to Pareus, means luxury or festivity: and he adds, that there are here three metaphors, — the ensnaring of birds — the entrapping of wild beasts — and the stumbling in the dark, or that of blind men. Then the recompense or retaliation implies, that this evil of being ensnared and entrapped, and of stumbling, are only just retaliations for similar acts on their part; as they had ensnared, entrapped, and caused others to stumble, it was but just that they should be treated in the same way. And if we take “table” as a metonymy for friends or guests, the meaning would be very striking. And we know that the very friends and confederates of the Jews became their enemies and effected their ruin. See Jeremiah 38:22.

The subject of imprecations is attended with some difficulty. To imprecate, or to pronounce a curse on others, or to wish others accursed, was forbidden even under the law, and it is expressly forbidden under the gospel, Matthew 5:45; Romans 12:14; we have the example of our Savior praying for his enemies even on the cross; and yet we find that God pronounced a curse on all the transgressors of the law, Deuteronomy 27:26, — that Christ pronounced a curse on Chorazin and Bethsaida, — that the Psalmist often imprecated vengeance on his enemies, Psalm 5:10; Psalm 109:7-15, — that the Apostle cursed Alexander the coppersmith, 2 Timothy 4:14, — and that John bids us not to pray for him who sins the sin unto death, 1 John 5:16.

The truth is, that circumstances make the difference; what is forbidden in one respect is allowed in another. The rule to man is, not to curse, but to bless, except to pronounce on God’s enemies as such the judgment which God has already denounced on them. But to curse individuals is what no one is allowed to do, except he be inspired so as to know who those are who are given up by God to final judgment; which may be supposed to have been the case with the Psalmist and with St. Paul. — Ed. He then gives them up to blindness of spirit and weakening of strength; the one of which he expresses by the darkening of the eyes, and the other by the incurvation of the back. But that this should be extended almost to the whole nation, is not to be wondered at; for we know, that not only the chief men were incensed against David, but that the common people were also opposed to him. It appears plain, that what is read in that passage was not applied to a few, but to a large number; yea, when we consider of whom David was a type, there appears to be a spiritual import in the opposite clause. Psalm 69:22,23. The passage is given as in the Septuagint, except that καὶ εἰς θήραν is added, and the two following words are transposed, with αὐτοῖς put after them, and ἀνταπόδομα is put for ἀνταπόδοσιν Romans 11:10 is given without any variation from the Septuagint. The Hebrew is in words considerably different, and more so in our version than it really is. The word, שלומים, is improperly rendered “welfare,” while it ought to be “recompenses,” or, according to Tremelius and Bp. Horseley, “retributions,” or “retribution.” See Isaiah 34:8. The last clause of Romans 11:10, though in meaning the same, is yet wholly different in words from the Hebrew, which is thus correctly rendered in our version, “and make their loins continually to shake.” The idea in both instances is the taking away of vigor and strength. — Ed.

Seeing then that this imprecation remains for all the adversaries of Christ, — that their meat shall be converted into poison, (as we see that the gospel is to be the savor of death unto death,) let us embrace with humility and trembling the grace of God. We may add, that since David speaks of the Israelites, who descended according to the flesh from Abraham, Paul fitly applies his testimony to the subject in hand, that the blindness of the majority of the people might not appear new or unusual.

Romans 11:11-15

11. 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.

11. Dico igitur, Num impegerunt ut corruerent? Absit: sed eorum lapsu salus contigit gentibus in hoc, ut ipsi ad aemulationem provocarentur.

12. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

12. Si vero eorum lapsus divitiae sunt mundi, et imminutio eorum divitiae gentium, quanto magis complementum ipsorum?

13. For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

13. Vobis enim dico gentibus, quatenus certe ego gentium sum Apostolus, ministerium meum illustror,

14. If by any means I may provoke to emulation them which are my flesh, and might save some of them.

14. Si quomodo ad aemulationem provocavero carnem meam, et aliquos ex ea salvos fecero:

15. For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?

15. Si enim rejectio eorum, reconciliatio est mundi, quid assumptio nisi vita ex mortius?