Romans 11 commentary

There was a chosen remnant of believing Jews, who had righteousness and life by faith in Jesus Christ. These were kept according to the election of grace. If then this election was of grace, it could not be of works, either performed or foreseen. Every truly good disposition in a fallen creature must be the effect, therefore it cannot be the cause, of the grace of God bestowed on him. Salvation from the first to the last must be either of grace or of debt. These things are so directly contrary to each other that they cannot be blended together. God glorifies his grace by changing the hearts and tempers of the rebellious. How then should they wonder and praise him! The Jewish nation were as in a deep sleep, without knowledge of their danger, or concern about it; having no sense of their need of the Saviour, or of their being upon the borders of eternal ruin. David, having by the Spirit foretold the sufferings of Christ from his own people, the Jews, foretells the dreadful judgments of God upon them for it, Ps 69. This teaches us how to understand other prayers of David against his enemies; they are prophecies of the judgments of God, not expressions of his own anger. Divine curses will work long; and we have our eyes darkened, if we are bowed down in worldly-mindedness.

The gospel is the greatest riches of every place where it is. As therefore the righteous rejection of the unbelieving Jews, was the occasion of so large a multitude of the Gentiles being reconciled to God, and at peace with him; the future receiving of the Jews into the church would be such a change, as would resemble a general resurrection of the dead in sin to a life of righteousness. Abraham was as the root of the church. The Jews continued branches of this tree till, as a nation, they rejected the Messiah; after that, their relation to Abraham and to God was, as it were, cut off. The Gentiles were grafted into this tree in their room; being admitted into the church of God. Multitudes were made heirs of Abraham's faith, holiness and blessedness. It is the natural state of every one of us, to be wild by nature. Conversion is as the grafting in of wild branches into the good olive. The wild olive was often ingrafted into the fruitful one when it began to decay, and this not only brought forth fruit, but caused the decaying olive to revive and flourish. The Gentiles, of free grace, had been grafted in to share advantages. They ought therefore to beware of self-confidence, and every kind of pride or ambition; lest, having only a dead faith, and an empty profession, they should turn from God, and forfeit their privileges. If we stand at all, it is by faith; we are guilty and helpless in ourselves, and are to be humble, watchful, afraid of self-deception, or of being overcome by temptation. Not only are we at first justified by faith, but kept to the end in that justified state by faith only; yet, by a faith which is not alone, but which worketh by love to God and man.

Of all judgments, spiritual judgments are the sorest; of these the apostle is here speaking. The restoration of the Jews is, in the course of things, far less improbable than the call of the Gentiles to be the children of Abraham; and though others now possess these privileges, it will not hinder their being admitted again. By rejecting the gospel, and by their indignation at its being preached to the Gentiles, the Jews were become enemies to God; yet they are still to be favoured for the sake of their pious fathers. Though at present they are enemies to the gospel, for their hatred to the Gentiles; yet, when God's time is come, that will no longer exist, and God's love to their fathers will be remembered. True grace seeks not to confine God's favour. Those who find mercy themselves, should endeavour that through their mercy others also may obtain mercy. Not that the Jews will be restored to have their priesthood, and temple, and ceremonies again; an end is put to all these; but they are to be brought to believe in Christ, the true become one sheep-fold with the Gentiles, under Christ the Great Shepherd. The captivities of Israel, their dispersion, and their being shut out from the church, are emblems of the believer's corrections for doing wrong; and the continued care of the Lord towards that people, and the final mercy and blessed restoration intended for them, show the patience and love of God.

The apostle Paul knew the mysteries of the kingdom of God as well as ever any man; yet he confesses himself at a loss; and despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those who know most in this imperfect state, feel their own weakness most. There is not only depth in the Divine counsels, but riches; abundance of that which is precious and valuable. The Divine counsels are complete; they have not only depth and height, but breadth and length, Eph 3:18, and that passing knowledge. There is that vast distance and disproportion between God and man, between the Creator and the creature, which for ever shuts us from knowledge of his ways. What man shall teach God how to govern the world? The apostle adores the sovereignty of the Divine counsels. All things in heaven and earth, especially those which relate to our salvation, that belong to our peace, are all of him by way of creation, through him by way of providence, that they may be to him in their end. Of God, as the Spring and Fountain of all; through Christ, to God, as the end. These include all God's relations to his creatures; if all are of Him, and through Him, all should be to Him, and for Him. Whatever begins, let God's glory be the end: especially let us adore him when we talk of the Divine counsels and actings. The saints in heaven never dispute, but always praise.

1. I say then, etc. What he has hitherto said of the blindness and obstinacy of the Jews, might seem to import that Christ at his coming had transferred elsewhere the promises of God, and deprived the Jews of every hope of salvation. This objection is what he anticipates in this passage, and he so modifies what he had previously said respecting the repudiation of the Jews, that no one might think that the covenant formerly made with Abraham is now abrogated, or that God had so forgotten it that the Jews were now so entirely alienated from his kingdom, as the Gentiles were before the coming of Christ. All this he denies, and he will presently show that it is altogether false. But the question is not whether God had justly or unjustly rejected the people; for it was proved in the last chapter that when the people, through false zeal, had rejected the righteousness of God, they suffered a just punishment for their presumption, were deservedly blinded, and were at last cut off from the covenant.

The reason then for their rejection is not now under consideration; but the dispute is concerning another thing, which is this, That though they deserved such a punishment from God, whether yet the covenant which God made formerly with the fathers was abolished. That it should fail through any perfidiousness of men, was wholly unreasonable; for Paul holds this as a fixed principle, that since adoption is gratuitous and based on God alone and not on men, it stands firm and inviolable, howsoever great the unfaithfulness of men may be, which may tend to abolish it. It was necessary that this knot should be untied, lest the truth and election of God should be thought to be dependent on the worthiness of men.

For I am also an Israelite, etc. Before he proceeds to the subject, he proves, in passing, by his own example, how unreasonable it was to think that the nation was utterly forsaken by God; for he himself was in his origin an Israelite, not a proselyte, or one lately introduced into the commonwealth of Israel. As then he was justly deemed to be one of God’s special servants, it was an evidence that God’s favor rested on Israel. He then assumes the conclusion as proved, which yet he will hereafter explain in a satisfactory manner.

That in addition to the title of an Israelite, he called himself the seed of Abraham, and mentioned also his own tribe; this he did that he might be counted a genuine Israelite, and he did the same in his Epistle to the Philippians, Philippians 3:4. But what some think, that it was done to commend God’s mercy, inasmuch as Paul sprung from that tribe which had been almost destroyed, seems forced and far-fetched.

2. God has not cast away, etc. This is a negative answer, accompanied with a qualifying clause; for had the Apostle unreservedly denied that the people were rejected, he would have been inconsistent with himself; but by adding a modification, he shows it to be such a rejection, as that God’s promise is not thereby made void. So the answer may be divided into two parts, — that God has by no means cast away the whole race of Abraham, contrary to the tenor of his own covenant, — and that yet the fruit of adoption does not exist in all the children of the flesh, for secret election precedes. Thus general rejection could not have caused that no seed should be saved; for the visible body of the people was in such a manner rejected, that no member of the spiritual body of Christ was cut off.

If any one asks, “Was not circumcision a common symbol of God’s favor to all the Jews, so that they ought to have been all counted his people?” To this the obvious answer is, — That as outward calling is of itself ineffectual without faith, the honor which the unbelieving refuse when offered, is justly taken from them. Thus a special people remain, in whom God exhibits an evidence of his faithfulness; and Paul derives the origin of constancy from secret election. For it is not said here that God regards faith, but that he stands to his own purpose, so as not to reject the people whom he has foreknown.

And here again must be noticed what I have before reminded you of, — that by the verb foreknow, is not to be understood a foresight, I know not what, by which God foresees what sort of being any one will be, but that good pleasure, according to which he has chosen those as sons to himself, who, being not yet born, could not have procured for themselves his favor. That foreknowledge here includes election or predestination, as Augustine maintains, is evident from what follows in verse 5, where “the remnant” is said to be reserved “according to the election of grace,” or gratuitous election. If it be gratuitous, then it cannot be according to any foreseen works: and works are expressly excluded in Romans 11:6. Were it otherwise, were foreseen works the ground of election, there would be no suitableness nor congruity in such terms as foreknowledge and election on the subject. It would have been much more appropriate in this case for the Apostle to say, “God will receive every Jew who will render himself worthy by his works.” On this supposition there was no necessity for him to go back to election to remove the objection which he had stated; he had only to refer to the terms of the gospel, which regard Jews and Gentiles without any difference. But instead of doing this, which seems adequate to the purpose, he gives an answer by referring to the foreknowledge and free election of God. There is no way to account for this, except by admitting, that election is an efficacious purpose which secures the salvation of those who are its objects, who have been chosen in Christ before the foundation of the world. — Ed. So he says to the Galatians, that they had been known by God, (Galatians 4:9); for he had anticipated them with his favor, so as to call them to the knowledge of Christ. We now perceive, that though universal calling may not bring forth fruit, yet the faithfulness of God does not fail, inasmuch as he always preserves a Church, as long as there are elect remaining; for though God invites all people indiscriminately to himself, yet he does not inwardly draw any but those whom he knows to be his people, and whom he has given to his Son, and of whom also he will be the faithful keeper to the end.

Know ye not, etc. As there were so few of the Jews who had believed in Christ, hardly another conclusion could have been drawn from this small number, but that the whole race of Abraham had been rejected; and creep in might this thought, — that in so vast a ruin no sign of God’s favor appeared: for since adoption was the sacred bond by which the children of Abraham were kept collected under the protection of God, it was by no means probable, unless that had ceased, that the people should be miserably and wretchedly dispersed. To remove this offense, Paul adopts a most suitable example; for he relates, that in the time of Elias there was such a desolation, that there remained no appearance of a Church, and yet, that when no vestige of God’s favor appeared, the Church of God was, as it were, hid in the grave, and was thus wonderfully preserved.

It hence follows, that they egregiously mistake who form an opinion of the Church according to their own perceptions. And surely if that celebrated Prophet, who was endued with so enlightened a mind, was so deceived, when he attempted by his own judgment to form an estimate of God’s people, what shall be the case with us, whose highest perspicuity, when compared with his, is mere dullness? Let us not then determine any thing rashly on this point; but rather let this truth remain fixed in our hearts — that the Church, though it may not appear to our eyes, is sustained by the secret providence of God. Let it also be remembered by us, that they are foolish and presumptuous who calculate the number of the elect according to the extent of their own perception: for God has a way, easy to himself, hidden from us, by which he wonderfully preserves his elect, even when all things seem to us past all remedy.

And let readers observe this, — that Paul distinctly compares here, and elsewhere, the state of things in his time with the ancient condition of the Church, and that it serves in no small degree to confirm our faith, when we bear in mind, that nothing happens to us, at this day, which the holy Fathers had not formerly experienced: for novelty, we know, is a grievous engine to torment weak minds.

As to the words, In Elias, I have retained the expression of Paul; for it may mean either in the history or in the business of Elias; though it seems to me more probable, that Paul has followed the Hebrew mode of speaking; for ב, beth, which is rendered in the Greek by ἐν, in, is often taken in Hebrew for of

How he appeals to God, etc “Quomodo appellet Deum adversus Israel — how he appeals to or calls on God against Israel;” ὡς ἑντυγχάνει τῷ Θεῷ κατὰ τοῦ Ισραὴλ; “how he solicits (interpellet) God against Israel,” Beza; “when he pleadeth with God against Israel,” Doddridge; “when he complaineth to God against Israel,” Macknight. To “complain to God against, or, with respect to, Israel,” would probably be the most suitable rendering. See Acts 25:24

The quotation in the following verse is from 1 Kings 19:10, and is not taken literally, either from the Hebrew, or from the Septuagint. The order of the two first clauses is changed; “prophets,” and not “altars,” are mentioned first; in these he has adopted the words of the Septuagint, but in this clause which follows he has changed the terms; instead of καὶ ὑπολέλειμμαι ἐγὼ μονώτατος, the Apostle has κἀγὼ ὑπελείφθην μόνος; and he has left out the words, “to take it away” after life. The case is similar with the quotation in Romans 11:4, from 1 Kings 19:18. The sense is given, but not exactly the words, either from the Hebrew or the Septuagint. — Ed. It was certainly a proof how much Elias honored the Lord, that for the glory of his name he hesitated not to make himself an enemy to his own nation, and to pray for their utter ruin, because he thought that the religion and worship of God had perished among them: but he was mistaken in charging the whole nation, himself alone excepted, with that impiety, for which he wished them to be severely visited. There is however in this passage, which Paul quotes, no imprecation, but a complaint only: but as he complains in such a way as to despair of the whole people, there is no doubt but that he gave them up to destruction. Let us then especially notice what is said of Elias, which was this, — that when impiety had everywhere prevailed, and overspread almost the whole land, he thought that he was left alone.

I have reserved for myself seven thousand, etc. Though you may take this finite for an indefinite number, it was yet the Lord’s design to specify a large multitude. Since then the grace of God prevails so much in an extreme state of things, let us not lightly give over to the devil all those whose piety does not openly appear to us. It also ought to be fully imprinted on our minds, — that however impiety may everywhere prevail, and dreadful confusion spread on every side, yet the salvation of many remains secured under the seal of God. Pareus observes, that these seven thousand had no public ministry, for that was idolatrous; and that yet they were preserved by such instruction as they derived from the written word. — Ed. But that no one may under this error indulge his own sloth, as many seek hiding-places for their vices in the hidden providences of God, it is right to observe again, — that they only are said to be saved who continue sound and unpolluted in the faith of God. This circumstance in the case ought also to be noticed, — that those only remained safe who did not prostitute their body, no, not even by an external act of dissimulation, to the worship of idols; for he not only ascribes to them a purity of mind, but that they had also kept their body from being polluted by any filthiness of superstition. Calvin, as some others, has supplied “image” before “Baal,” as the feminine article τὣ is by Paul prefixed to it. In the Septuagint it is τῷ, and a masculine pronoun is found at the end of the verse in 1 Kings 19:18, so that it could not have been a female deity, as some have supposed. It is indeed evident, especially from a passage in Tobit, chapter 1:5, that there was a female deity of this name, but the text in Kings will not allow us to regard this goddess to be intended. — Ed.

So then also at this time, etc. He applies the example to his own age; and to make all things alike, he calls God’s people a remnant, that is, in comparison with the vast number in whom impiety prevailed: and alluding at the same time to the prophecy he had quoted from Isaiah, he shows, that in the midst of a miserable and confused desolation the faithfulness of God yet shone forth, for there was still some remnant: and in order more fully to confirm this, he expressly calls them a remnant that survived through the grace of God: and thus he bore witness that God’s election is unchangeable, according to what the Lord said to Elias, — that where the whole people had fallen away to idolatry, he had reserved for himself seven thousand: and hence we conclude, that through his kindness they were delivered from destruction. Nor does he simply speak of grace; but he now calls our attention also to election, that we may learn reverently to rely on the hidden purpose of God.

One thing then that is laid down is, — that few are saved in comparison with the vast number of those who assume the name of being God’s people; the other is, — that those are saved by God’s power whom he has chosen with no regard to any merit. The election of grace is a Hebrew idiom for gratuitous election.

6. If through grace, it is no more by works, etc. This amplification is derived from a comparison between things of an opposite character; for such is the case between God’s grace and the merit of works, that he who establishes the one overturns the other.

But if no regard to works can be admitted in election, without obscuring the gratuitous goodness of God, which he designed thereby to be so much commended to us, what answer can be given to Paul by those infatuated persons, (phrenetici — insane,) who make the cause of election to be that worthiness in us which God has foreseen? For whether you introduce works future or past, this declaration of Paul opposes you; for he says, that grace leaves nothing to works. Paul speaks not here of our reconciliation with God, nor of the means, nor of the proximate causes of our salvation; but he ascends higher, even to this, — why God, before the foundation of the world, chose only some and passed by others: and he declares, that God was led to make this difference by nothing else, but by his own good pleasure; for if any place is given to works, so much, he maintains, is taken away from grace.

It hence follows, that it is absurd to blend foreknowledge of works with election. For if God chooses some and rejects others, as he has foreseen them to be worthy or unworthy of salvation, then the grace of God, the reward of works being established, cannot reign alone, but must be only in part the cause of our election. For as Paul has reasoned before concerning the justification of Abraham, that where reward is paid, there grace is not freely bestowed; so now he draws his argument from the same fountain, — that if works come to the account, when God adopts a certain number of men unto salvation, reward is a matter of debt, and that therefore it is not a free gift. The last half of this verse is considered spurious by Griesbach, being not found in the greatest number of MSS., nor in the Vulgate, nor in the Latin Fathers; but it is found in some of the Greek Fathers, Theodoret, Oecumenius, Photius, and in the text, though not in the comment of Chrysostom, and in Theophylact, with the exception of the last clause, “Otherwise work,” etc. The Syriac and Arabic versions also contain the whole verse. The argument is complete without the last portion, which is, in fact, a repetition of the first in another form. But this kind of statement is wholly in unison with the character of the Apostle’s mode of writing. He often states a thing positively and negatively, or in two different ways. See Romans 4:4,5; Romans 9:1; Ephesians 2:8,9. Then an omission more probable than an addition. Beza, Pareus, Wolfius, etc., regard it as genuine, and Doddridge and Macknight have retained it in their versions. Every reason, except the number of MSS., is in favor of its genuineness. — Ed.

Now, though he speaks here of election, yet as it is a general reasoning which Paul adopts, it ought to be applied to the whole of our salvation; so that we may understand, that whenever it is declared that there are no merits of works, our salvation is ascribed to the grace of God, or rather, that we may believe that the righteousness of works is annihilated, whenever grace is mentioned.

Romans 11:7-10

7. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

7. Quid ergo? Quod quaerit Israel, non est assequutus; Literally it is, “what Israel seeks, this he has not obtained.” The pronoun for “this,” τούτου Griesbach has displaced, and introduced τοῦτο in its stead, as the most approved reading. — Ed. electio autem assequuta est, reliqui vero excaecati fuerunt;

8. (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.

8. Quemadmodum scriptum est, Dedit illis Deus spiritum compunctionis, oculos ut non videant, et aures ut non audiant, usque ad hodiernum diem.

9. And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

9. Et David dicit, Fiat mensa eorum in laqueum et in captionem et in offendiculum et in retributionem ipsis:

10. Let their eyes be darkened, that they may not see, and bow down their back alway.

10. Obscurentur oculi eorum ne videant, et dorsum eorum semper incurva.

7. What then? What Israel seeks, etc. As he is here engaged on a difficult subject, he asks a question, as though he was in doubt. He intended, however, by expressing this doubt, to render the answer, which immediately follows, more evident; for he intimates, that no other can be given; and the answer is, — that Israel in vain labored to seek salvation, because his attempt was absurd. Though he mentions here no cause, yet as he had expressed it before, he certainly meant it to be understood in this place. For his words are the same, as though he had said, — that it ought not to seem strange, that Israel gained nothing in striving after righteousness. And hence is proved what he presently subjoins concerning election, — For if Israel has obtained nothing by merit, what have others obtained whose case or condition was not better? Whence has come so much difference between equals? Who does not here see that it is election alone which makes the difference?

Now the meaning of the word election here is doubtful; for to some it seems that it ought to be taken in a collective sense, for the elect themselves, that there may be a correspondence between the two clauses. Of this opinion I do not disapprove, provided it be allowed that there is something more in the word than if he had said, the elect, even this, that he intimates that there was no other reason for obtaining their election, as though he said, — “They are not those who strive by relying on merits, but those whose salvation depends on the gratuitous election of God.” For he distinctly compares with the whole of Israel, or body of the people, the remnant which was to be saved by God’s grace. It hence follows, that the cause of salvation exists not in men, but depends on the good pleasure of God alone.

And the rest have been blinded “Excaecati fuerunt,” ἐπωρώθησαν; it means hardened, stupified, rendered callous or obdurate. Occalluerunt — “were hardened,” Beza; both Macknight and Doddridge render it, “blinded.” It is applied to the heart in Mark 6:52; 8:17; John 12:40, — to the mind in 2 Corinthians 3:14. — Ed. As the elect alone are delivered by God’s grace from destruction, so all who are not elected must necessarily remain blinded. For what Paul means with regard to the reprobate is, — that the beginning of their ruin and condemnation is from this — that they are forsaken by God.

The quotations which he adduces, collected from various parts of Scripture, and not taken from one passage, do seem, all of them, to be foreign to his purpose, when you closely examine them according to their contexts; for you will find that in every passage, blindness and hardening are mentioned as scourges, by which God punished crimes already committed by the ungodly; but Paul labors to prove here, that not those were blinded, who so deserved by their wickedness, but who were rejected by God before the foundation of the world.

You may thus briefly untie this knot, — that the origin of the impiety which provokes God’s displeasure, is the perversity of nature when forsaken by God. Paul therefore, while speaking of eternal reprobation, has not without reason referred to those things which proceed from it, as fruit from the tree or river from the fountain. The ungodly are indeed, for their sins, visited by God’s judgment with blindness; but if we seek for the source of their ruin, we must come to this, — that being accursed by God, they cannot by all their deeds, sayings, and purposes, get and obtain any thing but a curse. Yet the cause of eternal reprobation is so hidden from us, that nothing remains for us but to wonder at the incomprehensible purpose of God, as we shall at length see by the conclusion. But they reason absurdly who, whenever a word is said of the proximate causes, strive, by bringing forward these, to cover the first, which is hid from our view; as though God had not, before the fall of Adam, freely determined to do what seemed good to him with respect to the whole human race on this account, — because he condemns his corrupt and depraved seed, and also, because he repays to individuals the reward which their sins have deserved. The foregoing reasoning is not satisfactory: it goes beyond the evident meaning of the Apostle. He no doubt quoted the texts according to their original design, and to say he did not is to assert what is incapable of being proved, and what is even contrary to the Apostle’s reasoning throughout. The hardening or blinding spoken of by the Prophets, is stated uniformly as a punishment for previous unbelief and impenitence, as admitted by our author himself, and the obvious fact as to the Jews in the Apostle’s days, was an evidence of the same, and though he states not this fact here, he states it in the sequel of this Epistle. But why some were hardened, and others were softened, is what must be resolved altogether to the will of God. This, and no more than this, is what the Apostle evidently teaches here: and it is neither wise nor right to go beyond what is expressly taught, especially on a subject of a nature so mysterious and incomprehensible. — Ed.

8. Given them has God, etc. There is no doubt, I think, but that the passage quoted here from Isaiah is that which Luke refers to in Acts, as quoted from him, only the words are somewhat altered. Nor does he record here what we find in the Prophet, but only collects from him this sentiment, — that they were imbued from above with the spirit of maliciousness, so that they continued dull in seeing and hearing. The Prophet was indeed bidden to harden the heart of the people: but Paul penetrates to the very fountain, — that brutal stupor seizes on all the senses of men, after they are given up to this madness, so that they excite themselves by virulent stimulants against the truth. For he does not call it the spirit of giddiness, but of compunction, when the bitterness of gall shows itself; yea, when there is also a fury in rejecting the truth. And he declares, that by the secret judgment of God the reprobate are so demented, that being stupified, they are incapable of forming a judgment; for when it is said, that by seeing they see nothing, the dullness of their senses is thereby intimated. The quotation in this verse is taken from two passages: the first clause is from Isaiah 29:10, and the rest from Isaiah 6:9, or Deuteronomy 29:4. The first clause is not exactly according to the Hebrew or the Septuagint; instead of “God gave them,” etc., it is in the Septuagint, “the Lord hath made you drink,” etc., and in Hebrew, “Jehovah has poured upon you,” etc. It is the “spirit of slumber” in both, or rather, “of deep sleep” — תרדמה, a dead or an overwhelming sleep; and κατανύξις, though not as to its primary sense the same, is yet used according to this meaning. The verb means to puncture, to prick, either with grief or remorse, and also to affect with stupor. The latter idea the noun must have in this place, for the Hebrew does not admit of the other. The latter part is found in substance, though not in the same form of words in the two places referred to. — Ed.

Then Paul himself adds, to this very day, lest any one should object and say, that this prophecy had been formerly fulfilled, and that it was therefore absurd to apply it to the time of the gospel: this objection he anticipates, by subjoining, that it was not only a blindness of one day, which is described, but that it had continued, together with the unhealable obstinacy of the people, to the coming of Christ. Some consider this passage as taken from Deuteronomy 29:4, and regard the last words as part of the quotation. — Ed.

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?

11. Have they stumbled, etc. You will be greatly hindered in understanding this argument, except you take notice, that the Apostle speaks sometimes of the whole nation of the Jews, and sometimes of single individuals; for hence arises the diversity, that onewhile he speaks of the Jews as being banished from the kingdom of God, cut off from the tree and precipitated by God’s judgment into destruction, and that at another he denies that they had fallen from grace, but that on the contrary they continued in the possession of the covenant, and had a place in the Church of God.

It is then in conformity with this difference that he now speaks; for since the Jews for the most part rejected Christ, so that perverseness had taken hold almost on the whole nation, and few among them seemed to be of a sane mind, he asks the question, whether the Jewish nation had so stumbled at Christ, that it was all over with them universally, and that no hope of repentance remained. Here he justly denies that the salvation of the Jews was to be despaired of, or that they were so rejected by God, that there was to be no future restoration, or that the covenant of grace, which he had once made with them, was entirely abolished, since there had ever remained in that nation the seed of blessing. That we are so to understand his meaning is evident from this, — that having before connected a sure ruin with blindness, he now gives a hope of rising again; which two things are wholly different. They then, who perversely stumbled at Christ, fell and fell into destruction; yet the nation itself had not fallen, so that he who is a Jew must necessarily perish or be alienated from God.

But by their fall salvation has come to the Gentiles, etc. The Apostle asserts two things in this place, — that the fall of the Jews had turned out for salvation to the Gentiles; but to this end — that they might be kindled by a sort of jealousy, and be thus led to repentance. He no doubt had an eye to the testimony of Moses, which he had already quoted, where the Lord threatened Israel, — that as he had been provoked by them to emulation through their false gods; so he also, according to the law of retaliation, would provoke them by a foolish nation.

The word here used denotes the feeling of emulation or jealousy with which we are excited, when we see another preferred before us. Since then it was the Lord’s purpose that Israel should be provoked to emulation, they were not so fallen as to be precipitated into eternal ruin; but that God’s blessing, despised by them, might come to the Gentiles, in order that they might at length be also stirred up to seek the Lord, from whom they had fallen away.

But there is no reason for readers to weary themselves much as to the application of this testimony: for Paul does not dwell on the strict meaning of the word, but alludes only to a common and well-known practice. For as emulation stimulates a wife, who for her fault has been rejected by her husband, so that she strives to be reconciled again; so it may be now, he says, that the Jews, seeing the Gentiles introduced into their place, will be touched with grief for their divorce, and seek reconciliation.

12. And if their fall, etc. As he had taught us that after the Jews were repudiated, the Gentiles were introduced in their place, that he might not make the salvation of the Jews to be disliked by the Gentiles, as though their salvation depended on the ruin of the Jews, he anticipates this false notion, and lays down a sentiment of an opposite kind, that nothing would conduce more to advance the salvation of the Gentiles, than that the grace of God should flourish and abound among the Jews. To prove this, he derives an argument from the less, — “If their fall had raised the Gentiles, and their diminution had enriched them, how much more their fullness?” for the first was done contrary to nature, and the last will be done according to a natural order of things. And it is no objection to this reasoning, that the word of God had flowed to the Gentiles, after the Jews had rejected, and, as it were, cast it from them; for if they had received it, their faith would have brought forth much more fruit than their unbelief had occasioned; for the truth of God would have been thereby confirmed by being accomplished in them, and they also themselves would have led many by their teaching, whom they, on the contrary, by their perverseness, had turned aside.

Now he would have spoken more strictly correct, if, to the fall, he had opposed rising: This is not quite correct: the first part is a mere announcement of a fact — the fall of the Jews; and then in what follows, according to the usual style of Scripture, the same thing is stated in other words, and a corresponding clause is added; and the antithesis is found to be suitable — the diminution and the completion. The reason for the restatement of the first clause seems to be this, — that the fall might not be deemed as total, but in part; it was ἣττημα, a less part, a diminution, a lessening of their number in God’s kingdom. A contrast to this is the πλήρωμα, the full or complete portion, that is, their complete restoration, as it is said in Romans 11:26. To preserve the antithesis, the first word must have its literal meaning, a diminution or lessening, that is, as to the number saved. Hammond renders the phrase, “their paucity.” — Ed. of this I remind you, that no one may expect here an adorned language, and may not be offended with this simple mode of speaking; for these things were written to mold the heart and not the tongue.

13. For to you Gentiles I speak, etc. He confirms by a strong reason, that nothing shall be lost by the Gentiles, were the Jews to return again to favor with God; for he shows, that the salvation of both is so connected, that it can by the same means be promoted. For he thus addresses the Gentiles, — “Though I am peculiarly destined to be your Apostle, and ought therefore with special care to seek your salvation, with which I am charged, and to omit as it were all other things, and to labor for that only, I shall yet be faithfully discharging my office, by gaining to Christ any of my own nation; and this will be for the glory of my ministry, and so for your good.” The meaning attached here to the words τὴν διακονίαν μου δοξάζω, is somewhat different from what is commonly understood. Its classical sense, “highly to estimate,” is what is generally given here to the verb: but Calvin takes it in a sense in which it is mostly taken in Scripture, as meaning, “to render illustrious,” or eminent, “to render glorious.” The construction of the two Romans 11:13 and 14, is somewhat difficult, and the meaning is not very clear. To include the words, “as I am indeed the Apostle of the Gentiles,” in a parenthesis, as it is done by some, would render the sense more evident, and to add “this” after “say,” and “that” before “I render.” The version then would be as follows, —

13. For I say this to you Gentiles (as I am indeed the Apostle of the Gentiles,) that I render my ministry glorious,

14. If I shall by any means excite to emulation my own flesh and save some of them.

The sentiment in the last clause is the same as that at the end of Romans 11:11. The Vulgate, and some of the Latin Fathers, and also Luther, read δοξάσω in the future tense; which would make the passage read better, — “that I shall render,” etc. These two verses are not necessarily connected with the Apostle’s argument; for in the following verse he resumes the subject of Romans 11:12, or rather, as his usual manner is, he states the same thing in other words and in more explicit and stronger terms. So that the γὰρ in the next verse may very properly be rendered “yea,” or as an illative, “then.” — Ed. For whatever served to render Paul’s ministry illustrious, was advantageous to the Gentiles, whose salvation was its object.

And here also he uses the verb παραζηλῶσαι, to provoke to emulation, and for this purpose, that the Gentiles might seek the accomplishment of Moses’ prophecy, such as he describes, when they understood that it would be for their benefit.

14. And save, etc. Observe here that the minister of the word is said in some way to save those whom he leads to the obedience of faith. So conducted indeed ought to be the ministry of our salvation, as that we may feel that the whole power and efficacy of it depends on God, and that we may give him his due praise: we ought at the same time to understand that preaching is an instrument for effecting the salvation of the faithful, and though it can do nothing without the Spirit of God, yet through his inward operation it produces the most powerful effects.

15. For if their rejections, etc. This passage, which many deem obscure, and some awfully pervert, ought, in my view, to be understood as another argument, derived from a comparison of the less with the greater, according to this import, “Since the rejection of the Jews has availed so much as to occasion the reconciling of the Gentiles, how much more effectual will be their resumption? Will it not be to raise them even from the dead?” For Paul ever insists on this, that the Gentiles have no cause for envy, as though the restoration of the Jews to favor were to render their condition worse. Since then God has wonderfully drawn forth life from death and light from darkness, how much more ought we to hope, he reasons, that the resurrection of a people, as it were, wholly dead, will bring life to the Gentiles. Some view the last words, “life from the dead,” as understood of the Jews and not of the Gentiles. But the antithesis seems to require the latter meaning. The rejection or casting away, ἀποβολὴ of the Jews was the occasion of reconciliation to the world, that is, the Gentiles; then the reception, πρόσληψις, of the Jews will be “life from the dead” to the Gentiles or to the world. He expresses by stronger terms the sentiment in Romans 11:12, “the riches of the world,” only intimating, as it appears, the decayed state of religion among the Gentiles; for to be dead sometimes means a religious declension, Revelation 3:1,2; or a state of oppression and wretchedness, as the case was with the Israelites when in captivity, Ezekiel 37:1-14; Isaiah 26:19. The phrase is evidently figurative, and signifies a wonderful revival, such as the coming to life of those in a condition resembling that of death. The restoration of the Jews unto God’s favor will occasion the revival and spread of true religion through the whole Gentile world. This is clearly the meaning.

Some of the fathers, such as Chrysostom and Theodoret, regarded the words as referring to the last resurrection: but this is wholly at variance with the context. — Ed. It is no objection what some allege, that reconciliation differs not from resurrection, as we do indeed understand resurrection in the present instance, that is, to be that by which we are translated from the kingdom of death to the kingdom of life, for though the thing is the same, yet there is more force in the expression, and this a sufficient answer.

Romans 11:16-21

16. For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.

16. Quod si primitiae sanctae, etiam conspersio; et si radix sancta etiam rami:

17. And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;

17. Si vero ex ramis quidam defracti sunt, tu vero oleaster quum esses, insitus es pro ipsis, et particeps factus es radicis et pinguedinis oleae;

18. Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

18. Ne contra ramos glorieris: quod si gloriaris, non tu radicem portas; sed radix to.

19. Thou wilt say then, The branches were broken off, that I might be graffed in.

19. Dices ergo, Defracti sunt rami, ut ego insererer.

20. Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear:

20. Bene; propter incredulitatem defracti sunt, tu vero fide stabilitus es; Ne animo efferaris, sed timeas.

21. For if God spared not the natural branches, take heed lest he also spare not thee.

21. Si enim Deus naturalibus ramis non perpercit, vide ne qua fit, ut et tibi non parcat.

16. For if the first-fruits, etc. By comparing the worthiness of the Jews and of the Gentiles, he now takes away pride from the one and pacifies the other, as far as he could; for he shows that the Gentiles, if they pretended any prerogative of honor of their own, did in no respect excel the Jews, nay, that if they came to a contest, they should be left far behind. Let us remember that in this comparison man is not compared with man, but nation with nation. If then a comparison be made between them, they shall be found equal in this respect, that they are both equally the children of Adam; the only difference is that the Jews had been separated from the Gentiles, that they might be a peculiar people to the Lord. There were two kinds of first-fruits: the sheaf, being the first ripe fruit, Leviticus 23:10; and the dough, the first kneaded cake, Numbers 15:20. It is to the last that the reference is here made.

The first-fruits are considered by some, such as Mede and Chalmers, to have been the first Jewish converts to Christianity — the apostles and disciples; but this is not consistent with the usual manner of the Apostle, which is to express the same thing in two ways, or by two metaphors. Besides, the whole context refers to the first adoption of the Jewish nation, or to the covenant made with Abraham and confirmed to the patriarchs. — Ed.

They were then sanctified by the holy covenant, and adorned with peculiar honor, with which God had not at that time favored the Gentiles; but as the efficacy of the covenant appeared then but small, he bids us to look back to Abraham and the patriarchs, in whom the blessing of God was not indeed either empty or void. He hence concludes, that from them an heredity holiness had passed to all their posterity. But this conclusion would not have been right had he spoken of persons, or rather had he not regarded the promise; for when the father is just, he cannot yet transmit his own uprightness to his son: but as the Lord had sanctified Abraham for himself for this end, that his seed might also be holy, and as he thus conferred holiness not only on his person but also on his whole race, the Apostle does not unsuitably draw this conclusion, that all the Jews were sanctified in their father Abraham. That the holiness here mentioned is external and relative, and not personal and inward, is evident from the whole context. The children of Israel were denominated holy in all their wickedness and disobedience, because they had been consecrated to God, adopted as his people, and set apart for his service, and they enjoyed all the external privileges of the covenant which God had made with their fathers.

Pareus makes a distinction between what passes from progenitors to their offspring and what does not pass. In the present case the rights and privileges of the covenant were transmitted, but not faith and inward holiness. “Often,” he says, “the worst descend from the best, and the best from the worst; from wicked Ahaz sprang good Hezekiah, from Hezekiah descended impious Manasse, from Manasse again came good Josiah, and from Josiah sprang wicked sons, Shallum and Jehoiakim.” But all were alike holy in the sense intended here by the Apostle, as they were circumcised, and inherited the transmissible rights and privileges of the covenant.

“The holiness,” says Turrettin, “of the first-fruits and of the root was no other than an external, federal, and national consecration, such as could be transferred from parents to their children.”

“The attentive reader,” says Scott, “will readily perceive that relative holiness, or consecration to God, is here exclusively meant. [...] Abraham was as it were the root of the visible Church. Ishmael was broken off, and the tree grew up in Isaac; and when Esau was broken off, it grew up in Jacob and his sons. [...] When the nation rejected the Messiah, their relation to Abraham and to God was as it were suspended. They no longer retained even the outward seal of the covenant; for circumcision lost its validity and baptism became the sign of regeneration: they were thenceforth deprived of the ordinances of God.” — Ed.

Then to confirm this view, he adduces two similitudes: the one taken from the ceremonies of the law, and the other borrowed from nature. The first-fruits which were offered sanctified the whole lump, in like manner the goodness of the juice diffuses itself from the root to the branches; and posterity hold the same connection with their parents from whom they proceed as the lump has with the first-fruits, and the branches with the tree. It is not then a strange thing that the Jews were sanctified in their father. There is here no difficulty if you understand by holiness the spiritual nobility of the nation, and that indeed not belonging to nature, but what proceeded from the covenant. It may be truly said, I allow, that the Jews were naturally holy, for their adoption was hereditary; but I now speak of our first nature, according to which we are all, as we know, accursed in Adam. Therefore the dignity of an elect people, to speak correctly, is a supernatural privilege.

17. And if some of the branches, etc. He now refers to the present dignity of the Gentiles, which is no other than to be of the branches; which, being taken from another, are set in some noble tree: for the origin of the Gentiles was as it were from some wild and unfruitful olive, as nothing but a curse was to be found in their whole race. Whatever glory then they had was from their new insition, not from their old stock. There was then no reason for the Gentiles to glory in their own dignity in comparison with the Jews. We may also add, that Paul wisely mitigates the severity of the case, by not saying that the whole top of the tree was cut off, but that some of the branches were broken, and also that God took some here and there from among the Gentiles, whom he set in the holy and blessed trunk. There is a difference of opinion as to the precise meaning of the words ἐνεκεντρίσθης ἐν αὐτοις Calvin’s version is, “insitus es pro ipsis — thou hast been ingrafted for them,” or in their stead; that of Beza and Pareus is the same, and also that of Macknight; but Grotius has “inter illos — between them,” that is, the remaining branches; and Doddridge renders the words “among them,” according to our version. What is most consonant with the first part of the verse, is the rendering of Calvin; what is stated is the cutting off of some of the branches, and the most obvious meaning is, that others were put in for them, or in their stead. It has been said, that it was not the practice to graft a wild olive in a good olive, except when the latter was decaying, such may have been the case; but the Apostle’s object was no so much to refer to what was usual, as to form a comparison suitable to his purpose; and this is what our Savior in his parables had sometimes done. Contrary to what the case is in nature, the Apostle makes the stock good and the graft bad, and makes the stock to communicate its goodness to the graft and to improve the quality of its fruit. But his main object is to show the fact of incision, without any regard to the character of the stock and of the graft in natural things; for both his stock and his graft are of a different character. — Ed.

18. But if thou gloriest, thou bearest not the root, etc. The Gentiles could not contend with the Jews respecting the excellency of their race without contending with Abraham himself; which would have been extremely unbecoming, since he was like a root by which they were borne and nourished. As unreasonable as it would be for the branches to boast against the root, so unreasonable would it have been for the Gentiles to glory against the Jews, that is, with respect to the excellency of their race; for Paul would have them ever to consider whence was the origin of their salvation. And we know that after Christ by his coming has pulled down the partition-wall, the whole world partook of the favor which God had previously conferred on the chosen people. It hence follows, that the calling of the Gentiles was like an ingrafting, and that they did not otherwise grow up as God’s people than as they were grafted in the stock of Abraham.

19. Thou wilt then say, etc. In the person of the Gentiles he brings forward what they might have pleaded for themselves; but that was of such a nature as ought not to have filled them with pride, but, on the contrary, to have made them humble. For if the cutting off of the Jews was through unbelief, and if the ingrafting of the Gentiles was by faith, what was their duty but to acknowledge the favor of God, and also to cherish modesty and humbleness of mind? For it is the nature of faith, and what properly belongs to it, to generate humility and fear. “Be not elated in mind — ne animo efferaris;” μὴ ὑψηλοφρόνει; “be not high-minded,” as in our version, is the literal rendering. — Ed. But by fear understand that which is in no way inconsistent with the assurance of faith; for Paul would not have our faith to vacillate or to alternate with doubt, much less would he have us to be frightened or to quake with fear. Some have deduced from what Paul says here the uncertainty of faith, and its possible failure. This has been done through an entire misapprehension of the subject handled by the Apostle. He speaks not of individuals, but of the Gentile world, not of living faith but of professed faith, not the inward change, but of outward privileges, not of the union of the soul to Christ, but of union with his Church. The two things are wholly different; and to draw an argument from the one to the other is altogether illegitimate; that is to say, that as professed faith may be lost, therefore living faith may be lost.

Augustine, in commenting on Jeremiah 32:40, says, “God promised perseverance when he said, ‘I will put fear in their heart, that they may not depart from me.’ What else does it mean but this, ‘such and so great will my fear be, which I shall put in their heart, that they shall perseveringly cleave to me.’”

“As those,” says Pareus, “who believe for a time never had true faith, though they seem to have had it, and hence fall away and do not persevere: so they who possess true faith never fail, but continue steadfast, for God infallibly sustains them and secures their perseverance.” — Ed.

Of what kind then is this fear? As the Lord bids us to take into our consideration two things, so two kinds of feeling must thereby be produced. For he would have us ever to bear in mind the miserable condition of our nature; and this can produce nothing but dread, weariness, anxiety, and despair; and it is indeed expedient that we should thus be thoroughly laid prostrate and broken down, that we may at length groan to him; but this dread, derived from the knowledge of ourselves, keeps not our minds while relying on his goodness, from continuing calm; this weariness hinders us not from enjoying full consolation in him; this anxiety, this despair, does not prevent us from obtaining in him real joy and hope. Hence the fear, of which he speaks, is set up as an antidote to proud contempt; for as every one claims for himself more than what is right, and becomes too secure and at length insolent towards others, we ought then so far to fear, that our heart may not swell with pride and elate itself.

But it seems that he throws in a doubt as to salvation, since he reminds them to beware lest they also should not be spared. To this I answer, — that as this exhortation refers to the subduing of the flesh, which is ever insolent even in the children of God, he derogates nothing from the certainty of faith. And we must especially notice and remember what I have before said, — that Paul’s address is not so much to individuals as to the whole body of the Gentiles, among whom there might have been many, who were vainly inflated, professing rather than having faith. On account of these Paul threatens the Gentiles, not without reason, with excision, as we shall hereafter find again.

21. For if God has not spared the natural branches, etc. This is a most powerful reason to beat down all self-confidence: for the rejection of the Jews should never come across our minds without striking and shaking us with dread. For what ruined them, but that through supine dependence on the dignity which they had obtained, they despised what God had appointed? They were not spared, though they were natural branches; what then shall be done to us, who are the wild olive and aliens, if we become beyond measure arrogant? But this thought, as it leads us to distrust ourselves, so it tends to make us to cleave more firmly and steadfastly to the goodness of God.

And here again it appears more evident, that the discourse is addressed generally to the body of the Gentiles, for the excision, of which he speaks, could not apply to individuals, whose election is unchangeable, based on the eternal purpose of God. Paul therefore declares to the Gentiles, that if they exulted over the Jews, a reward for their pride would be prepared for them; for God will again reconcile to himself the first people whom he has divorced.

Romans 11:22-24

22. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

22. Vide igitur lenitatem “Lenitatem;” χρηστότητα; “indulgentiam — indulgence,” Jerome; “benignitatem — benignity,” Beza. Its most literal meaning is “beneficence,” as χηστὸς is useful or beneficial: but “goodness,” as in our version, expresses its sense here perhaps better than any other word. It is rendered “kindness” in 2 Corinthians 6:6; Ephesians 2:7; Colossians 3:12; Titus 3:4; — “gentleness” in Galatians 5:22, — and “good” in Romans 3:12. It is nowhere else found and has a similar meaning in the Septuagint, and stands often for טוב, which signifies good, goodness, benevolence. — Ed. et severitatem Dei; in eos quidem qui ceciderunt, severitatem; “Severitatem;” ἀποτομίαν; “rigorem — rigor,” Erasmus, “praecisam severitatem — a cut-off severity,” Beza. It means literally excision, cutting off, amputation, and metaphorically, rigor, severity; and it is taken, says Schleusner, not from the amputation of infected limbs, but from the cutting off of barren and useless branches of trees. It occurs here only, and is not found in the Septuagint Αποτμία τῶν νόμων — rigor of the laws, Diod. Sic. It is used adverbially in two places, 2 Corinthians 13:10, and Titus 1:13; where it means rigidly, sharply, severely. The adjective, ἀπότομος, is found in Wisdom of Solomon 5:20, and Solomon 6:6, connected with “wrath” and “judgment,” and means rigid or severe. — Ed. in te vero lenitatem, si permanseris in lenitate; alioqui tu quoque excideris:

23. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

23. Et illi, si non perstiterint in incredulitate, inserentur; potens enim est Deus rursum inserere ipsos.

24. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?

24. Si enim tu ex oleastro, quae tibi nativa erat, exectus es, et printer naturam insitus es in veram oleam; multo magis hi secundum naturam propriae oleae inserentur.

22. See then, etc. By laying the case before their eyes he more clearly and fully confirms the fact, — that the Gentiles had no reason to be proud. They saw in the Jews an example of God’s severity, which ought to have terrified them; while in themselves they had an evidence of his grace and goodness, by which they ought to have been stimulated to thankfulness only, and to exalt the Lord and not themselves. The words import the same, as though he had said, — “If thou exultest over their calamity, think first what thou hast been; for the same severity of God would have impended over thee, hadst thou not been delivered by his gratuitous favor: then consider what thou art even now; for salvation shall not continue to thee, except thou humbly recognisest the mercy of God; for if thou forgettest thyself and arrogantly exultest, the ruin, into which they have fallen, awaits thee: it is not indeed enough for thee to have once embraced the favor of God, except thou followest his call through the whole course of thy life.” They indeed who have been illuminated by the Lord ought always to think of perseverance; for they continue not in the goodness of God, who having for a time responded to the call of God, do at length begin to loathe the kingdom of heaven, and thus by their ingratitude justly deserve to be blinded again.

But he addresses not each of the godly apart, as we have already said, but he makes a comparison between the Gentiles and the Jews. It is indeed true that each individual among the Jews received the reward due to his own unbelief, when they were banished from the kingdom of God, and that all who front among the Gentiles were called, were vessels of God’s mercy; but yet the particular design of Paul must be borne in mind. For he would have the Gentiles to depend on the eternal covenant of God, so as to connect their own with the salvation of the elect people, and then, lest the rejection of the Jews should produce offense, as though their ancient adoption were void, he would have them to be terrified by this example of punishment, so as reverently to regard the judgment of God. For whence comes so great licentiousness on curious questions, except that we almost neglect to consider those things which ought to have duly taught us humility?

But as he speaks not of the elect individually, but of the whole body, a condition is added, If they continued in his kindness I indeed allow, that as soon as any one abuses God’s goodness, he deserves to be deprived of the offered favor; but it would be improper to say of any one of the godly particularly, that God had mercy on him, when he chose him, provided he would continue in his mercy; for the perseverance of faith, which completes in us the effect of God’s grace, flows from election itself. Paul then teaches us, that the Gentiles were admitted into the hope of eternal life on the condition, that they by their gratitude retained possession of it. And dreadful indeed was the defection of the whole world, which afterwards happened; and this dearly proves, that this exhortation was not superfluous; for when God had almost in a moment watered it with his grace, so that religion flourished everywhere, soon after the truth of the gospel vanished, and the treasure of salvation was taken away. And whence came so sudden a change, except that the Gentiles had fallen away from their calling?

Otherwise thou also shalt be cut off, etc. We now understand in what sense Paul threatens them with excision, whom he has already allowed to have been grafted into the hope of life through God’s election. For, first, though this cannot happen to the elect, they have yet need of such warning, in order to subdue the pride of the flesh; which being really opposed to their salvation, ought justly to be terrified with the dread of perdition. As far then as Christians are illuminated by faith, they hear, for their assurance, that the calling of God is without repentance; but as far as they carry about them the flesh, which wantonly resists the grace of God, they are taught humility by this warning, “Take heed lest thou be cut off.” Secondly, we must bear in mind the solution which I have before mentioned, — that Paul speaks not here of the special election of individuals, but sets the Gentiles and Jews in opposition the one to the other; and that therefore the elect are not so much addressed in these words, as those who falsely gloried that they had obtained the place of the Jews: nay, he speaks to the Gentiles generally, and addresses the whole body in common, among whom there were many who were faithful, and those who were members of Christ in name only.

But if it be asked respecting individuals, “How any one could be cut off from the grafting, and how, after excision, he could be grafted again,” — bear in mind, that there are three modes of insition, and two modes of excision. For instance, the children of the faithful are ingrafted, to whom the promise belongs according to the covenant made with the fathers; ingrafted are also they who indeed receive the seed of the gospel, but it strikes no root, or it is choked before it brings any fruit; and thirdly, the elect are ingrafted, who are illuminated unto eternal life according to the immutable purpose of God. The first are cut off, when they refuse the promise given to their fathers, or do not receive it on account of their ingratitude; the second are cut off, when the seed is withered and destroyed; and as the danger of this impends over all, with regard to their own nature, it must be allowed that this warning which Paul gives belongs in a certain way to the faithful, lest they indulge themselves in the sloth of the flesh. But with regard to the present passage, it is enough for us to know, that the vengeance which God had executed on the Jews, is pronounced on the Gentiles, in case they become like them.

23. For God is able, etc. Frigid would this argument be to the profane; for however they may concede power to God, yet as they view it at a distance, shut up as it were in heaven, they do for the most part rob it of its effect. But as the faithful, whenever they hear God’s power named, look on it as in present operation, he thought that this reason was sufficient to strike their minds. We may add, that he assumes this as an acknowledged axiom, — that God had so punished the unbelief of his people as not to forget his mercy; according to what he had done before, having often restored the Jews, after he had apparently banished them from his kingdom. And he shows at the same time by the comparison, how much more easy it would be to reverse the present state of things than to have introduced it; that is, how much easier it would be for the natural branches, if they were again put in the place from which they had been cut off, to draw substance from their own root, than for the wild and the unfruitful, from a foreign stock: for such is the comparison made between the Jews and the Gentiles.

Romans 11:25-27

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 fulness 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.

25. I would not, etc. Here he rouses his hearers to a greater attention, while he avows that he is going to declare something that was secret. Nor did he do this without reason; for he wished to conclude, by a brief or plain sentence, a very perplexed question; and yet he declares what no one could have expected. But the words, Lest ye should be proud in yourselves, “Ne apud vos superbiatis;” ἵνα μὴ ὢτε παρ ἑαυτοῖς φρόνιμοι; “ut ne sitis apud vosmetipsos sapientes — lest ye should be wise in yourselves,” — Beza and Piscator. The meaning, as given by Grotius, is, “Lest ye think yourselves so wise as to suppose that ye can by your own understanding know what it is to come.” But the object of the Apostle seems to have been, to keep down self-elevation on account of the privileges they had attained. The phrase seems to have been taken from Proverbs 3:7; where the Septuagint render, “in thine own eyes,” בעיניך, παρὰ σεαυτῷ, “in thyself,” that is, in thine own esteem. And it appears to be its meaning here, “Lest ye should be wise in your own esteem,” which signifies, “Lest ye should be proud,” or elated, that is, on account of your now superior privileges and advantages. Doddridge’s version expresses the idea, “Lest you should have too high an opinion of yourselves.” — Ed. show what was his designed object; and that was, to check the arrogance of the Gentiles, lest they should exult over the Jews. This admonition was also necessary, lest the defection of that people should immoderately disturb the minds of the weak, as though the salvation of them all was to be forever despaired of. The same is still not less useful to us at this day, so that we may know, that the salvation of the remnant, whom the Lord will at length gather to himself, is hid, sealed as it were by his signet. And whenever a long delay tempts us to despair, let us remember this word mystery; by which Paul clearly reminds us, that the mode of their conversion will neither be common nor usual; and hence they act absurdly who attempt to measure it by their own judgment; for what can be more unreasonable than to regard that as incredible which is far removed from our view? It is called a mystery, because it will be incomprehensible until the time of its revelation. 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. It is, however, made known to us, as it was to the Romans, that our faith may be content with the word, and support us with hope, until the event itself come to light.

That blindness in part, etc. “In part,” I think, refers not simply to time, nor to the number, but means, in a manner, or in a measure; by which expression he intended, as it seems to me, only to qualify a declaration which in itself was severe. Until does not specify the progress or order of time, but signifies the same thing, as though he had said, “That the fullness of the Gentiles,” etc. The meaning then is, — That God had in a manner so blinded Israel, that while they refused the light of the gospel, it might be transferred to the Gentiles, and that these might occupy, as it were, the vacated possession. And so this blindness served the providence of God in furthering the salvation of the Gentiles, which he had designed. And the fullness of the Gentiles is to be taken for a great number: for it was not to be, as before, when a few proselytes connected themselves with the Jews; but such was to be the change, that the Gentiles would form almost the entire body of the Church. 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 πώρωσις, hardness, callousness, and hence contumacy. “In part,” is generally regarded as having reference both to extent and duration: the hardness did not extend to all the Jews, and it was not to endure, but to continue for a time; and the time is mentioned, “until the fullness of the Gentiles come in.” This is obviously the meaning, and confirmed by the whole context. The attempt of Grotius and Hammond, and of some of the Fathers, to confine what is said to the Apostolic times, is wholly irreconcilable with the drift of the whole passage and with facts.

Much as been written on the words, ἄχρις οὖ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθὟ. That the event was future in the Apostle’s time, (and future still as history proves) is evident, especially from the following verse, “and so all Israel shall be saved.” The plain construction of the passage is, “until the fullness of the Gentiles shall come.” What this “fullness” is to be has been much controverted. But by taking a view of the whole context, without regard to any hypothesis, we shall, with no great difficulty, ascertain its meaning. The “fullness” of the Jews in Romans 11:12, is determined by Romans 11:26; it includes the whole nation. Then the “fullness of the Gentiles” must mean the same thing, the introduction of all nations into the Church. The grafting more particularly signifies profession. It then follows that all nations shall be brought publicly to profess the gospel prior to the removal of the hardness from the whole nation of the Jews. There may be isolated cases of conversion before this event, for “in part” as to extent the hardness is to be: but all shall not be brought to the faith, until the faith spread through the whole world: and the effect of their restoration will be a great revival of vital religion among the professing Gentiles, according to what is said in Romans 11:15. This is clearly the view presented to us in this extraordinary passage, when all its parts are compared with each other.

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.

26. And so all Israel, etc. Many understand this of the Jewish people, as though Paul had said, that religion would again be restored among them as before: but I extend the word Israel to all the people of God, according to this meaning, — “When the Gentiles shall come in, the Jews also shall return from their defection to the obedience of faith; and thus shall be completed the salvation of the whole Israel of God, which must be gathered from both; and yet in such a way that the Jews shall obtain the first place, being as it were the first-born in God’s family.” This interpretation seems to me the most suitable, because Paul intended here to set forth the completion of the kingdom of Christ, which is by no means to be confined to the Jews, but is to include the whole world. The same manner of speaking we find in Galatians 6:16. The Israel of God is what he calls the Church, gathered alike from Jews and Gentiles; and he sets the people, thus collected from their dispersion, in opposition to the carnal children of Abraham, who had departed from his faith.

As it is written, etc. He does not confirm the whole passage by this testimony of Isaiah, (Isaiah 59:20,) but only one clause, — that the children of Abraham shall be partakers of redemption. But if one takes this view, — that Christ had been promised and offered to them, but that as they rejected him, they were deprived of his grace; yet the Prophet’s words express more, even this, — that there will be some remnant, who, having repented, shall enjoy the favor of deliverance.

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. 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,” לציון, and in the Septuagint, “for the sake of Sion,” ἕνεκεν Σιών. Then the following clause is given verbatim from the Septuagint, and differs materially from the Hebrew, at least as translated in our version. The Syriac and Chaldee give the verb a causative meaning, so as to make the sense the same as here. But it may be regarded as an infinitive with a pargogic י, and in a transitive sense, which it sometimes has. See 1 Kings 2:16; Psalm 132:10. If so, the verse will agree with the Apostle’s words, and may be thus rendered, —

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 ו may be rendered even, “Even to turn away,” etc. This rendering corresponds more than that of our version with the substance of the verse which follows. — Ed. 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.

27. And, this is my covenant with them, etc. Though Paul, by the last prophecy of Isaiah, briefly touched on the office of the Messiah, in order to remind the Jews what was to be expected especially from him, he further adds these few words from Jeremiah, expressly for the same purpose; for what is added is not found in the former passage. 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,” τὴν ἁμαρτίαν αὐτου: but the Hebrew is somewhat different and farther from the form of the sentence here. We must therefore consider it as an abridgment of what is contained in Jeremiah 31:33, and quoted in Hebrews 8:10. — Ed. This also tends to confirm the subject in hand; for what he said of the conversion of a people who were so stubborn and obstinate, might have appeared incredible: he therefore removes this stumblingblock, by declaring that the covenant included a gratuitous remission of sins. For we may gather from the words of the Prophet, — that God would have no more to do with his apostate people, until he should remit the crime of perfidy, as well as their other sins.

Romans 11:28-32

28. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes.

28. Secundum Evangelium quidem inimici propter vos; secundum electionem vero dilecti propter Patres:

29. For the gifts and calling of God are without repentance.

29. Sine poenitentia enim sunt dona et vocatio Del.

30. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

30. Quemadmodum enim vos quoque Ποτε — formerly, left out. increduli fuistis Deo, nunc autem misericordiam estis consequuti istorum incredulitate:

31. Even so have these also now not believed, that through your mercy they also may obtain mercy.

31. Sic et ii nunc increduli facti sunt, eo quod adepti estis misericordiam, ut ipsi quoque misericordiam consequantur. Our common version departs here from the original by connecting “your mercy” with the last clause. Calvin keeps the proper order of the words, though he paraphrases them, τῷ ὑμετέρῳ ἐλέει, “eo quod adepti estis misericordiam.” They might have been rendered, “through your mercy,” that is, the mercy shown to you, or the mercy of which you are the objects. — Ed.

32. For God hath concluded them all in unbelief, that he might have mercy upon all.

32. Concludit enim Deus omnes sub incredulitate, ut omnium misereatur.

28. With regard indeed to the gospel, etc. He shows that the worst thing in the Jews ought not to subject them to the contempt of the Gentiles. Their chief crime was unbelief: but Paul teaches us, that they were thus blinded for a time by God’s providence, that a way to the gospel might be made for the Gentiles; They were “enemies” to Paul and the Church, say Grotius and Luther, — to the gospel, says Pareus, — to God, says Mede and Stuart. The parallel in the next clause, “beloved,” favors the last sentiment. They were become God’s enemies, and alienated through their rejection of the gospel; but they were still regarded as descendants of the Fathers and in some sense on their account “beloved,” as those for whom God entertained love, inasmuch as his “gifts and calling” made in their behalf, were still in force and never to be changed. — Ed. and that still they were not for ever excluded from the favor of God. He then admits, that they were for the present alienated from God on account of the gospel, that thus the salvation, which at first was deposited with them, might come to the Gentiles; and yet that God was not unmindful of the covenant which he had made with their fathers, and by which he testified that according to his eternal purpose he loved that nation: and this he confirms by this remarkable declaration, — that the grace of the divine calling cannot be made void; for this is the import of the words, —

29. The gifts and calling of God are without repentance. He has mentioned gifts and calling; which are to be understood, according to a figure in grammar, Hypallage — transposition, a change in the arrangement of a sentence. as meaning the gift of calling: and this is not to be taken for any sort of calling but of that, by which God had adopted the posterity of Abraham into covenant; since this is especially the subject here, as he has previously, by the word, election, designated the secret purpose of God, by which he had formerly made a distinction between the Jews and the Gentiles. It is not desirable to amalgamate words in this manner; nor is it necessary. The Apostle ascends; he mentions first the “gifts,” the free promises which God made to the Jews; and then he refers to the origin of them, the calling or the election of God, and says that both are irreversible, or, as Castellio well explains the word ἀμεταμέλητα, irrevocable. See a similar instance in Romans 13:13

Calvin seems to regard “the gifts and calling” as having reference to the adoption of the Jewish nation, and their adoption to certain privileges included in the Abrahamic covenant, probably those mentioned in Romans 9:4. But Pareus, Mede, and others, extend the meaning farther, and consider “the gifts” as including those of “faith, remission of sins, sanctification, perseverance and salvation;” and they understand by “calling,” not the external, which often fails, but the internal, made by the Spirit, and every efficacious, of which the Apostle had spoken, when he said, “Those whom he has predestinated, he has called, justified, and glorified.” According to this view the Apostle must be considered to mean, that according to what is said in Romans 11:5, the gifts and callings of God shall be effectual towards some of the Jews throughout all ages, and towards the whole nation, when the fullness of the Gentiles shall come in; or, that though they may be suspended, they shall yet be made evident at the appointed time; so that what secures and renders certain the restoration of the Jews is the covenant of free grace which God made with their fathers.

Some, as Pareus informs us, have concluded from what is here said, that no Gentile nation, once favored with “the gifts and calling of God,” shall be wholly forsaken; and that though religion may for a long season be in a degenerated state, God will yet, in his own appointed time, renew his gifts and his calling, and restore true religion. The ground of hope is the irrevocability of his gifts and calling. — Ed. For we must bear this in mind, — that he speaks not now of the election of individuals, but of the common adoption of the whole nation, which might seem for a time, according to the outward appearance, to have failed, but had not been cut up by the roots. As the Jews had fallen from their privilege and the salvation promised them, that some hope might remain to the remnant, Paul maintains that the purpose of God stands firm and immovable, by which he had once deigned to choose them for himself as a peculiar nation. Since then it cannot possibly be, that the Lord will depart from that covenant which he made with Abraham,

“I will be the God of thy seed,” (Genesis 17:7,)

it is evident that he has not wholly turned away his kindness from the Jewish nation.

He does not oppose the gospel to election, as though they were contrary the one to the other, for whom God has chosen he calls; but inasmuch as the gospel had been proclaimed to the Gentiles beyond the expectation of the world, he justly compares this favor with the ancient election of the Jews, which had been manifested so many ages before: and so election derives its name from antiquity; for God had in past ages of the world chosen one people for himself.

On account of the Fathers, he says not, because they gave any cause for love, but because God’s favor had descended from them to their posterity, according to the tenor of the covenant, “Thy God and the God of thy seed.” How the Gentiles had obtained mercy through the unbelief of the Jews, has been before stated, namely, that God, being angry with the Jews for their unbelief, turned his kindness to them. What immediately follows, that they became unbelievers through the mercy manifested to the Gentiles, seems rather strange; and yet there is in it nothing unreasonable; for Paul assigns not the cause of blindness, but only declares, that what God transferred to the Gentiles had been taken away from the Jews. But lest what they had lost through unbelief, should be thought by the Gentiles to have been gained by them through the merit of faith, mention is made only of mercy. What is substantially said then is, — that as God purposed to show mercy to the Gentiles, the Jews were on this account deprived of the light of faith.

32. For God has shut up, etc. A remarkable conclusion, by which he shows that there is no reason why they who have a hope of salvation should despair of others; for whatever they may now be, they have been like all the rest. If they have emerged from unbelief through God’s mercy alone, they ought to leave place for it as to others also. For he makes the Jews equal in guilt with the Gentiles, that both might understand that the avenue to salvation is no less open to others than to them. For it is the mercy of God alone which saves; and this offers itself to both. This sentence then corresponds with the testimony of Hosea, which he had before quoted, “I will call those my people who were not my people.” But he does not mean, that God so blinds all men that their unbelief is to be imputed to him; but that he hath so arranged by his providence, that all should be guilty of unbelief, in order that he might have them subject to his judgment, and for this end, — that all merits being buried, salvation might proceed from his goodness alone. The verb which Calvin renders conclusi, συνέκλεισε means to shut up together. The paraphrase of Chrysostom is, that “God has proved (ἤλεγξεν) all to be unbelieving.” Wolfius considers the meaning the same with Romans 3:9, and with Galatians 3:22. God has in his providence, as well as in his word, proved and demonstrated, that all mankind are by nature in a state of unbelief and of sin and of condemnation.

God has shut up together, etc., “how?” asks Pareus; then he answers, “by manifesting, accusing, and condemning unbelief, but not by effecting or approving it.” — Ed.

Paul then intends here to teach two things — that there is nothing in any man why he should be preferred to others, apart from the mere favor of God; and that God in the dispensation of his grace, is under no restraint that he should not grant it to whom he pleases. There is an emphasis in the word mercy; for it intimates that God is bound to none, and that he therefore saves all freely, for they are all equally lost. But extremely gross is their folly who hence conclude that all shall be saved; for Paul simply means that both Jews and Gentiles do not otherwise obtain salvation than through the mercy of God, and thus he leaves to none any reason for complaint. It is indeed true that this mercy is without any difference offered to all, but every one must seek it by faith.

Romans 11:33-36

33. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

33. O profunditatem divitiarum et sapientiae et cognitionis Dei! quam incomprehensibilia “Incomprehensibilia,” so the Vulgate; “ἀνεξερεύνητα — inscrutabilia — inscrutable,” Beza. It means what cannot be found out by searching. Our version conveys the correct idea — “unsearchable.” — Ed. sunt judicia ejus et impervestigabiles “Impervestigabiles,” so Beza; “ἀνεξιχνίαστοι — investigabiles — ininvestigable,” Vulgate; what cannot be investigated, and of which there are no footsteps — untraceable; “cannot be traced out” is the version of Doddridge. — Ed. viae ipsius!

34. For who hath known the mind of the Lord? or who hath been his counsellor?

34. Quis enim cognovit mentem Domini? aut quis illi a consiliis fuit?

35. Or who hath first given to him, and it shall be recompensed unto him again?

35. Aut quis prior dedit ei et retribuetur illi?

36. For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

36. Quoniam ex illo et per illum et in illum sunt omnia: Ipsi gloria in secula. Amen.

33. Oh! the depth, etc. Here first the Apostle bursts into an exclamation, which arose spontaneously from a devout consideration of God’s dealings with the faithful; then in passing he checks the boldness of impiety, which is wont to clamor against the judgments of God. When therefore we hear, Oh! the depth, this expression of wonder ought greatly to avail to the beating down of the presumption of our flesh; for after having spoken from the word and by the Spirit of the Lord, being at length overcome by the sublimity of so great a mystery, he could not do otherwise than wonder and exclaim, that, the riches of God’s wisdom are deeper than our reason can penetrate to. Whenever then we enter on a discourse respecting the eternal counsels of God, let a bridle be always set on our thoughts and tongue, so that after having spoken soberly and within the limits of God’s word, our reasoning may at last end in admiration. Nor ought we to be ashamed, that if we are not wiser than he, who, having been taken into the third heaven, saw mysteries to man ineffable, and who yet could find in this instance no other end designed but that he should thus humble himself.

Some render the words of Paul thus, “Oh! the deep riches, and wisdom, and knowledge of God!” as though the word βάθος was an adjective; and they take riches for abundance, but this seems to me strained, and I have therefore no doubt but that he extols God’s deep riches of wisdom and knowledge. It has indeed been thought by many that πλούτου, riches, is a noun belonging to wisdom and knowledge, used, after the Hebrew manner, instead of an adjective. It means abundance or exuberance. The sentence, according to our idiom, would then be, “O the profundity of the abounding wisdom and knowledge of God!” The Apostle, as in the words, “the gifts and calling of God,” adopts an ascending scale, and mentions wisdom first, and then knowledge, which in point of order precedes it. Then in the following clause, according to his usual practice, he retrogrades, and states first what belongs to knowledge — “judgments,” decisions, divine decrees, such as knowledge determines; and then “ways,” actual proceedings, for the guiding of which wisdom is necessary. Thus we see that his style is thoroughly Hebraistic.

It appears from Poole’s Syn., that Origen, Chrysostom, and Theodoret connected “riches” with “depth,” “O the abounding depth,” etc.; but that Ambrose and Augustine connected it with “wisdom,” etc. The use of the term in Ephesians 1:7, favors the last; for “the riches of his grace” mean clearly “his abounding grace.”

But some, with Stuart, suppose that by “riches” here is meant God’s goodness or mercy, according to Romans 11:12, and Ephesians 3:8. And Stuart gives this version, “O the boundless goodness, and wisdom, and knowledge of God!” But this destroys the evident correspondence that is to be found in the latter clause of the verse, except we take in the remaining portion of the chapter, and this perhaps is what ought to be done. But if we do this, then πλούτου means “treasures, or blessings,” or copia beneficiorum,” as Schleusner expresses it. “Riches of Christ” mean the abounding blessings laid up in him, Ephesians 3:8. God may be viewed as set forth here as the source of all things, and as infinite in wisdom and knowledge; and these three things are the subjects to the end of the chapter, the two last verses referring to the first, and the end of the thirty-third and the thirty-fourth to the two others, and in an inverted order. The depth or vastness of his wealth or bounty is such, that he has nothing but his own, no one having given him anything, (Romans 11:35,) and from him, and through him, and to him are all things, (Romans 11:36.) Then as to the vastness of his wisdom and of his knowledge; what his knowledge has decided cannot be searched out, and what his wisdom has devised, as to the manner of executing his purposes, cannot be investigated; and no one can measure the extent of his knowledge, and no one has been his counselor, so as to add to the stores of his wisdom, (Romans 11:34.) That we may see the whole passage in lines —

33. Oh the depth of God’s bounty and wisdom and knowledge! How inscrutable his judgments And untraceable his ways!

34. Who indeed hath known the Lord’s mind, Or who has become his counselor?

35. Or who has first given to him? And it shall be repayed to him:

36. For from him and through him and to him are all things: To him the glory for ever. — Amen. — Ed.

How incomprehensible, etc. By different words, according to a practice common in Hebrew, he expresses the same thing. For he speaks of judgments, then he subjoins ways, which mean appointments or the mode of acting, or the manner of ruling. But he still continues his exclamation, and thus the more he elevates the height of the divine mystery, the more he deters us from the curiosity of investigating it. Let us then learn to make no searchings respecting the Lord, except as far as he has revealed himself in the Scriptures; for otherwise we shall enter a labyrinth, from which the retreat is not easy. It must however be noticed, that he speaks not here of all God’s mysteries, but of those which are hid with God himself, and ought to be only admired and adored by us.

34. Who has known the mind of the Lord? He begins here to extend as it were his hand to restrain the audacity of men, lest they should clamor against God’s judgments, and this he does by stating two reasons: the first is, that all mortals are too blind to take a view of God’s predestination by their own understanding, and to reason on a thing unknown is presumptuous and absurd; the other is, that we can have no cause of complaint against God, since no mortal can boast that God is a debtor to him; but that, on the contrary, all are under obligations to him for his bounty. The words of this verse seem to have been taken literally from Isaiah 40:13, as given in the Septuagint. The Hebrew is in some measure different, but the words will admit of a rendering approaching nearer to the meaning here than what is presented in our version, as follows —

Who has weighed the spirit of Jehovah, And, being a man of his counsel, has taught him?

To “weigh the spirit” is to know it thoroughly: the same verb, תכן, is used in this sense in Proverbs 16:2; Proverbs 24:12. It indeed means to compute by measure or by weight; so that it may be rendered “measure” as well as “weigh,” and if we adopt “measure,” it will then appear that to “know the mind of the Lord,” is to know the extent of his understanding or knowledge; an idea which remarkably corresponds with the passage. — Ed.

Within this limit then let every one remember to keep his own mind, lest he be carried beyond God’s oracles in investigating predestination, since we hear that man can distinguish nothing in this case, any more than a blind man in darkness. This caution, however, is not to be so applied as to weaken the certainty of faith, which proceeds not from the acumen of the human mind, but solely from the illumination of the Spirit; for Paul himself in another place, after having testified that all the mysteries of God far exceed the comprehension of our minds, immediately subjoins that the faithful understand the mind of the Lord, because they have not received the spirit of this world, but the Spirit which has been given them by God, by whom they are instructed as to his goodness, which otherwise would be incomprehensible to them.

As then we cannot by our own faculties examine the secrets of God, so we are admitted into a certain and clear knowledge of them by the grace of the Holy Spirit: and if we ought to follow the guidance of the Spirit, where he leaves us, there we ought to stop and as it were to fix our standing. If any one will seek to know more than what God has revealed, he shall be overwhelmed with the immeasurable brightness of inaccessible light. But we must bear in mind the distinction, which I have before mentioned, between the secret counsel of God, and his will made known in Scripture; for though the whole doctrine of Scripture surpasses in its height the mind of man, yet an access to it is not closed against the faithful, who reverently and soberly follow the Spirit as their guide; but the case is different with regard to his hidden counsel, the depth and height of which cannot by any investigation be reached.

35. Who has first given to him, etc. Another reason, by which God’s righteousness is most effectually defended against all the accusations of the ungodly: for if no one retains him bound to himself by his own merits, no one can justly expostulate with him for not having received his reward; as he, who would constrain another to do him good, must necessarily adduce those deeds by which he has deserved a reward. The import then of Paul’s words is this — “God cannot be charged with unrighteousness, except it can be proved, that he renders not to every one his due: but it is evident, that no one is deprived by him of his right, since he is under obligation to none; for who can boast of any thing of his own, by which he has deserved his favor?” There is a passage in Job 41:11, 12, (in the Hebrew Bible,) of which this verse seems to be a translation, made by the Apostle himself, as totally another meaning is given in the Septuagint. The person is alone changed. The Hebrew is literally this,

Who has anticipated me, And I will repay?

To “anticipate” means here with favor or gift; for the remainder of the verse is the following, —

Everything under the whole heaven, mine it is. — Ed.

Now this is a remarkable passage; for we are here taught, that it is not in our power to constrain God by our good works to bestow salvation on us, but that he anticipates the undeserving by his gratuitous goodness. But if we desire to make an honest examination, we shall not only find, that God is in no way a debtor to us, but that we are all subject to his judgment, — that we not only deserve no layout, but that we are worthy of eternal death. And Paul not only concludes, that God owes us nothing, on account of our corrupt and sinful nature; but he denies, that if man were perfect, he could bring anything before God, by which he could gain his favor; for as soon as he begins to exist, he is already by the right of creation so much indebted to his Maker, that he has nothing of his own. In vain then shall we try to take from him his own right, that he should not, as he pleases, freely determine respecting his own creatures, as though there was mutual debt and credit.

36. For from him and through him, etc. A confirmation of the last verse. He shows, that it is very far from being the case, that we can glory in any good thing of our own against God, since we have been created by him from nothing, and now exist through him. He hence infers, that our being should be employed for his glory: for how unreasonable would it be for creatures, whom he has formed and whom he sustains, to live for any other purpose than for making his glory known? It has not escaped my notice, that the phrase, εἰς αὐτὸν, to him, is sometimes taken for ἐν αὐτῷ, in or by him, but improperly: and as its proper meaning is more suitable to the present subject, it is better to retain it, than to adopt that which is improper. The import of what is said is, — That the whole order of nature would be strangely subverted, were not God, who is the beginning of all things, the end also.

To him be glory, etc. The proposition being as it were proved, he now confidently assumes it as indubitable, — That the Lord’s own glory ought everywhere to continue to him unchangeably: for the sentence would be frigid were it taken generally; but its emphasis depends on the context, that. God justly claims for himself absolute supremacy, and that in the condition of mankind and of the whole world nothing is to be sought beyond his own glory. It hence follows, that absurd and contrary to reason, and even insane, are all those sentiments which tend to diminish his glory.

CHAPTER 12

Romans 12:1-2

1. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

1. Obsecro itaque vos fratres, per miserationes Dei, ut sistatis corpora vestra hostiam vivam, sanctam, acceptam Deo, rationabilem cultum vestrum.

2. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

2. Et ne conformetis vos huic mundo, sed transfiguremini renovatione mentis vestrae, ut probetis quae sit voluntas Dei bona et placita et perfecta.

CHAPTER 11

Ro 11:1-36. Same Subject Continued and Concluded--The Ultimate Inbringing of All Israel, to Be, with the Gentiles, One Kingdom of God on the Earth.

1. I say then, Hath--"Did"

God cast away his people? God forbid--Our Lord did indeed announce that "the kingdom of God should be taken from Israel" (Mt 21:41); and when asked by the Eleven, after His resurrection, if He would at that time "restore the kingdom to Israel," His reply is a virtual admission that Israel was in some sense already out of covenant (Ac 1:9). Yet here the apostle teaches that, in two respects, Israel was not "cast away"; First, Not totally; Second, Not finally. First, Israel is not wholly cast away.

for I also am an Israelite--See Php 3:5, and so a living witness to the contrary.

of the seed of Abraham--of pure descent from the father of the faithful.

of the tribe of Benjamin--(Php 3:5), that tribe which, on the revolt of the ten tribes, constituted, with Judah, the one faithful kingdom of God (1Ki 12:21), and after the captivity was, along with Judah, the kernel of the Jewish nation (Ezr 4:1; 10:9).

2-4. God hath--"did"

not cast away his people--that is, wholly

which he foreknew--On the word "foreknew," see on Ro 8:29.

Wot--that is, "Know"

ye not that the scripture saith of--literally, "in," that is, in the section which relates to

Elias? how he maketh intercession--"pleadeth"

against Israel--(The word "saying," which follows, as also the particle "and" before "digged down," should be omitted, as without manuscript authority).

5. Even so at this present time--"in this present season"; this period of Israel's rejection. (See Ac 1:7, Greek).

there is--"there obtains," or "hath remained"

a remnant according to the election of grace--"As in Elijah's time the apostasy of Israel was not so universal as it seemed to be, and as he in his despondency concluded it to be, so now, the rejection of Christ by Israel is not so appalling in extent as one would be apt to think: There is now, as there was then, a faithful remnant; not however of persons naturally better than the unbelieving mass, but of persons graciously chosen to salvation." (See 1Co 4:7; 2Th 2:13). This establishes our view of the argument on Election in Ro 9:1-29, as not being an election of Gentiles in the place of Jews, and merely to religious advantages, but a sovereign choice of some of Israel itself, from among others, to believe and be saved. (See on Ro 9:6.)

6. And, &c.--better, "Now if it (the election) be by grace, it is no more of works; for [then] grace becomes no more grace: but if it be of works," &c. (The authority of ancient manuscripts against this latter clause, as superfluous and not originally in the text, though strong, is not sufficient, we think, to justify its exclusion. Such seeming redundancies are not unusual with our apostle). The general position here laid down is of vital importance: That there are but two possible sources of salvation--men's works, and God's grace; and that these are so essentially distinct and opposite, that salvation cannot be of any combination or mixture of both, but must be wholly either of the one or of the other. (See on Ro 4:3, Note 3.)

7-10. What then?--How stands the fact?

Israel hath not obtained that which he seeketh for--better, "What Israel is in search of (that is, Justification, or acceptance with God--see on Ro 9:31); this he found not; but the election (the elect remnant of Israel) found it, and the rest were hardened," or judicially given over to the "hardness of their own hearts."

11. 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 Ro 10:19 (quoted from De 32:21), we see that emulation is a legitimate stimulus to what is good.

12. Now if the fall of them--"But if their trespass," or "false step"

be the riches of the--Gentile

world--as being the occasion of their accession to Christ.

and the diminishing of them--that is, the reduction of the true Israel to so small a remnant.

the riches of the Gentiles; how much more their fulness!--that is, their full recovery (see on Ro 11:26); that is, "If an event so untoward as Israel's fall was the occasion of such unspeakable good to the Gentile world, of how much greater good may we expect an event so blessed as their full recovery to be productive?"

13-14. I speak--"am speaking"

to you Gentiles--another proof that this Epistle was addressed to Gentile believers. (See on Ro 1:13).

I magnify--"glorify"

mine office--The clause beginning with "inasmuch" should be read as a parenthesis.

15. For if the casting away of them--The apostle had denied that they were east away (Ro 11:1); here he affirms it. But both are true; they were cast away, though neither totally nor finally, and it is of this partial and temporary rejection that the apostle here speaks.

be the reconciling of the--Gentile

world, what shall the receiving of them be, but life from the dead?--The reception of the whole family of Israel, scattered as they are among all nations under heaven, and the most inveterate enemies of the Lord Jesus, will be such a stupendous manifestation of the power of God upon the spirits of men, and of His glorious presence with the heralds of the Cross, as will not only kindle devout astonishment far and wide, but so change the dominant mode of thinking and feeling on all spiritual things as to seem like a resurrection from the dead.

16. For--"But"

if the first-fruit be holy, the lump is also holy; and if the root ... so the branches--The Israelites were required to offer to God the first-fruits of the earth--both in their raw state, in a sheaf of newly reaped grain (Le 23:10, 11), and in their prepared state, made into cakes of dough (Nu 15:19-21)--by which the whole produce of that season was regarded as hallowed. It is probable that the latter of these offerings is here intended, as to it the word "lump" best applies; and the argument of the apostle is, that as the separation unto God of Abraham, Isaac, and Jacob, from the rest of mankind, as the parent stem of their race, was as real an offering of first-fruits as that which hallowed the produce of the earth, so, in the divine estimation, it was as real a separation of the mass or "lump" of that nation in all time to God. The figure of the "root" and its "branches" is of like import--the consecration of the one of them extending to the other.

17-18. And if--rather, "But if"; that is, "If notwithstanding this consecration of Abraham's race to God.

some of the branches--The mass of the unbelieving and rejected Israelites are here called "some," not, as before, to meet Jewish prejudice (see on Ro 3:3, and on "not all" in Ro 10:16), but with the opposite view of checking Gentile pride.

and thou, being a wild olive, wert--"wast"

grafted in among them--Though it is more usual to graft the superior cutting upon the inferior stem, the opposite method, which is intended here, is not without example.

and with them partakest--"wast made partaker," along with the branches left, the believing remnant.

of the root and fatness of the olive tree--the rich grace secured by covenant to the true seed of Abraham.

19-21. Thou wilt say then--as a plea for boasting.

The branches were broken off, that I might be grafted in.

22-23. Behold therefore the goodness and severity of God: on them that fell, severity--in rejecting the chosen seed.

but toward thee, goodness--"God's goodness" is the true reading, that is, His sovereign goodness in admitting thee to a covenant standing who before wert a "stranger to the covenants of promise" (Ep 2:12-20).

if thou continue in his goodness--in believing dependence on that pure goodness which made thee what thou art.

24. For if thou wert cut--"wert cut off"

from the olive tree, which is wild by nature, and wast grafted contrary to nature into a good olive tree; how much more shall these, &c.--This is just the converse of Ro 11:21: "As the excision of the merely engrafted Gentiles through unbelief is a thing much more to be expected than was the excision of the natural Israel, before it happened; so the restoration of Israel, when they shall be brought to believe in Jesus, is a thing far more in the line of what we should expect, than the admission of the Gentiles to a standing which they never before enjoyed."

25. For I would not ... that ye should be ignorant of this mystery--The word "mystery," so often used by our apostle, does not mean (as with us) something incomprehensible, but "something before kept secret, either wholly or for the most part, and now only fully disclosed" (compare Ro 16:25; 1Co 2:7-10; Ep 1:9, 10; 3:3-6, 9, 10).

lest ye should be wise in your own conceits--as if ye alone were in all time coming to be the family of God.

that blindness--"hardness"

in part is happened to--"hath come upon"

Israel--that is, hath come partially, or upon a portion of Israel.

until the fulness of the Gentiles be--"have"

come in--that is, not the general conversion of the world to Christ, as many take it; for this would seem to contradict the latter part of this chapter, and throw the national recovery of Israel too far into the future: besides, in Ro 11:15, the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about the general conversion of the world--but, "until the Gentiles have had their full time of the visible Church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought in." (See Lu 21:24).

26-27. And so all Israel shall be saved--To understand this great statement, as some still do, merely of such a gradual inbringing of individual Jews, that there shall at length remain none in unbelief, is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So Tholuck, Meyer, De Wette, Philippi, Alford, Hodge). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. First, as it is written, There shall come out of Sion the Deliverer, and

shall--or, according to what seems the true reading, without the "and"--"He shall"

turn away ungodliness from Jacob--The apostle, having drawn his illustrations of man's sinfulness chiefly from Psa 14:1-7 and Is 59:1-21, now seems to combine the language of the same two places regarding Israel's salvation from it [Bengel]. In the one place the Psalmist longs to see the "salvation of Israel coming out of Zion" (Psa 14:7); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or 'for') Zion" (Is 59:20). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory (Psa 20:2; 110:2; Is 31:9), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces that He "shall come to (or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He shall come "to turn away ungodliness from Jacob," this is taken from the Septuagint version, and seems to indicate a different reading of the original text. The sense, however, is substantially the same in both. Second,

28-29. As concerning the Gospel they are enemies for your sakes--that is, they are regarded and treated as enemies (in a state of exclusion through unbelief, from the family of God) for the benefit of you Gentiles; in the sense of Ro 11:11, 15.

but as touching, the election--of Abraham and his seed.

they are beloved--even in their state of exclusion for the fathers' sakes.

30-31. For as ye in times past have not believed--or, "obeyed"

God--that is, yielded not to God "the obedience of faith," while strangers to Christ.

yet now have obtained mercy through--by occasion of

their unbelief--(See on Ro 11:11; Ro 11:15; Ro 11:28).

32. For God hath concluded them all in unbelief--"hath shut them all up to unbelief"

that he might have mercy upon all--that is, those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews [Fritzsche, Tholuck, Olshausen, De Wette, Philippi, Stuart, Hodge]. Certainly it is not "all mankind individually" [Meyer, Alford]; for the apostle is not here dealing with individuals, but with those great divisions of mankind, Jew and Gentile. And what he here says is that God's purpose was to shut each of these divisions of men to the experience first of an humbled, condemned state, without Christ, and then to the experience of His mercy in Christ.

33. Oh, the depth, &c.--The apostle now yields himself up to the admiring contemplation of the grandeur of that divine plan which he had sketched out.

of the riches both of the wisdom and knowledge of God--Many able expositors render this, "of the riches and wisdom and knowledge," &c. [Erasmus, Grotius, Bengel, Meyer, De Wette, Tholuck, Olshausen, Fritzsche, Philippi, Alford, Revised Version]. The words will certainly bear this sense, "the depth of God's riches." But "the riches of God" is a much rarer expression with our apostle than the riches of this or that perfection of God; and the words immediately following limit our attention to the unsearchableness of God's "judgments," which probably means His decrees or plans (Psa 119:75), and of "His ways," or the method by which He carries these into effect. (So Luther, Calvin, Beza, Hodge, &c.). Besides, all that follows to the end of the chapter seems to show that while the Grace of God to guilty men in Christ Jesus is presupposed to be the whole theme of this chapter, that which called forth the special admiration of the apostle, after sketching at some length the divine purposes and methods in the bestowment of this grace, was "the depth of the riches of God's wisdom and knowledge" in these purposes and methods. The "knowledge," then, points probably to the vast sweep of divine comprehension herein displayed; the "wisdom" to that fitness to accomplish the ends intended, which is stamped on all this procedure.

34-35. For who hath known the mind of the Lord?--See Job 15:8; Jr 23:18.

or who hath been his counsellor--See Is 40:13, 14.

36. For of him, and through him, and to him, are all things: to whom--"to Him"

be glory for ever. Amen--Thus worthily--with a brevity only equalled by its sublimity--does the apostle here sum up this whole matter. "Of Him are all things," as their eternal Source: "THROUGH Him are all things," inasmuch as He brings all to pass which in His eternal counsels He purposed: "To Him are all things," as being His own last End; the manifestation of the glory of His own perfections being the ultimate, because the highest possible, design of all His procedure from first to last.

On this rich chapter, Note, (1) It is an unspeakable consolation to know that in times of deepest religious declension and most extensive defection from the truth, the lamp of God has never been permitted to go out, and that a faithful remnant has ever existed--a remnant larger than their own drooping spirits could easily believe (Ro 11:1-5). (2) The preservation of this remnant, even as their separation at the first, is all of mere grace (Ro 11:5, 6). (3) When individuals and communities, after many fruitless warnings, are abandoned of God, they go from bad to worse (Ro 11:7-10). (4) God has so ordered His dealings with the great divisions of mankind, "that no flesh should glory in His presence." Gentile and Jew have each in turn been "shut up to unbelief," that each in turn may experience the "mercy" which saves the chief of sinners (Ro 11:11-32). (5) As we are "justified by faith," so are we "kept by the power of God through faith"--faith alone--unto salvation (Ro 11:20-32). (6) God's covenant with Abraham and his natural seed is a perpetual covenant, in equal force under the Gospel as before it. Therefore it is, that the Jews as a nation still survive, in spite of all the laws which, in similar circumstances, have either extinguished or destroyed the identity of other nations. And therefore it is that the Jews as a nation will yet be restored to the family of God, through the subjection of their proud hearts to Him whom they have pierced. And as believing Gentiles will be honored to be the instruments of this stupendous change, so shall the vast Gentile world reap such benefit from it, that it shall be like the communication of life to them from the dead. (7) Thus has the Christian Church the highest motive to the establishment and vigorous prosecution of missions to the Jews; God having not only promised that there shall be a remnant of them gathered in every age, but pledged Himself to the final ingathering of the whole nation assigned the honor of that ingathering to the Gentile Church, and assured them that the event, when it does arrive, shall have a life-giving effect upon the whole world (Ro 11:12-16, 26-31). (8) Those who think that in all the evangelical prophecies of the Old Testament the terms "Jacob," "Israel," &c., are to be understood solely of the Christian Church, would appear to read the Old Testament differently from the apostle, who, from the use of those very terms in Old Testament prophecy, draws arguments to prove that God has mercy in store for the natural Israel (Ro 11:26, 27). (9) Mere intellectual investigations into divine truth in general, and the sense of the living oracles in particular, as they have a hardening effect, so they are a great contrast to the spirit of our apostle, whose lengthened sketch of God's majestic procedure towards men in Christ Jesus ends here in a burst of admiration, which loses itself in the still loftier frame of adoration (Ro 11:33-36).

I say then, hath God cast away his people? - Has he utterly and finally rejected them? for this is necessarily the apostle's meaning, and is the import of the Greek word απωσατο, which signifies to thrust or drive away, from απο, from, and ωθεω, to thrust or drive; has he thrust them off, and driven them eternally from him? God forbid - by no means. This rejection is neither universal nor final. For I also am an Israelite - I am a regular descendant from Abraham, through Israel or Jacob, and by his son Benjamin. And I stand in the Church of God, and in the peculiar covenant; for the rejection is only of the obstinate and disobedient; for those who believe on Christ, as I have done, are continued in the Church.

God hath not cast away his people which he foreknew - God has not finally and irrecoverably rejected a people whom he has loved (or approved) so long, ὁν προεγνω, for this is evidently the meaning of the word in this place, as we have already seen, Rom 8:29, and is a very general meaning of the original verb ידע yada in Hebrew and γινωσκω in Greek; as I have had often occasion to notice in different parts of this work, and what none will deny who consults the original. See Schleusner, Parkhust, etc.

Wot ye not what the Scripture saith - Ουκ οιδατε, Do ye not know what the Scripture saith? The reference is to 1Kgs 19:10, 1Kgs 19:14. And the apostle's answer to the objecting Jew is to the following effect: God hath not universally thrust away his people, for whom in the promise to Abraham he intended, and to whom decreed, to grant his special favor and blessing; but the case is now much as it was in the days of Elijah: that prophet, in his addresses to God, made his complaint against Israel thus: -

Lord, they have killed thy prophets - They will not permit any person to speak unto them in thy name; and they murder those who are faithful to the commission which they have received from thee.

Digged down thine altars - They are profligate and profane beyond example, and retain not the slightest form of religion.

I am left alone - There is no prophet besides myself left, and they seek to destroy me.

But what saith the answer of God - The answer which God made assured him that there were seven thousand, that is, several or many thousands; for so we must understand the word seven, a certain for an uncertain number. These had continued faithful to God; but, because of Jezebel's persecution, they were obliged to conceal their attachment to the true religion; and God, in his providence, preserved them from her sanguinary rage.

Who have not bowed the knee - Baal was the god of Jezebel; or, in other words, his worship was then the worship of the state; but there were several thousands of pious Israelites who had not acknowledged this idol, and did not partake in the idolatrous worship.

Even so then at this present time - As in the present day the irreligion of the Jews is very great; yet there is a remnant, a considerable number, who have accepted of the grace of the Gospel.

According to the election of grace - And these are saved just as God has saved all believers from the beginning; they are chosen by his grace, not on account of any worth or excellence in themselves, but through his goodness are they chosen to have a place in his Church, and continue to be his people, entitled to all the privileges of the new covenant. The election of grace simply signifies God's gracious design in sending the Christian system into the world, and saving under it all those who believe in Christ Jesus, and none else. Thus the believers in Christ are chosen to inherit the blessings of the Gospel, while those who seek justification by the works of the law are rejected.

And if by grace - And let this very remnant of pious Jews, who have believed in Christ Jesus, know that they are brought in, precisely in the same way as God has brought in the Gentiles; the one having no more worthiness to plead than the other; both being brought in, and continued in by God's free grace, and not by any observance of the Mosaic law.

And this is done according to the election of grace, or the rule of choosing any persons to be the people of God upon the footing of grace; which takes in all that believe in his Son Jesus Christ: some of the Jewish people did so believe; therefore those believing Jews are a remnant according to the election of grace. They are saved in that way in which alone God will save mankind.

And if by grace - Then let these very persons remember, that their election and interest in the covenant of God has no connection with their old Jewish works; for were it of works, grace would lose its proper nature, and cease to be what it is - a free undeserved gift.

But if it be of works - On the other hand, could it be made to appear that they are invested in these privileges of the kingdom of Christ only by the observance of the law of Moses, then Grace would be quite set aside; and if it were not, work, or the merit of obedience, would lose its proper nature, which excludes favor and free gift. But it is not, and cannot be, of Works; for those very Jews who now believe, and are happy in the grace of our Lord Jesus Christ, are so according to the election of grace, which does not mean a particular act of God's sovereignty, which has singled out some of the Jews who deserved to have been cast off as well as the rest; but it is that general scheme of grace, according to which God purposed to take into his Church and kingdom any, among either Jews or Gentiles, who should believe on Christ. And the remnant here mentioned were not selected from their countrymen by such a sovereign act of God's grace as might have taken in the whole if it had so pleased; but they were admitted into and received the privileges of the Messiah's kingdom, because they believed on the Lord Jesus, and received him as their only Savior; and thus came into that scheme of election which God had appointed. And we may observe, farther, that out of this election they as well as the others would have been excluded, had they like the rest remained in unbelief; and into this election of grace all the Jews, to a man, notwithstanding they were all sinners, would have been taken, had they believed in Christ Jesus. This is the true notion of the election of grace. See Taylor.

What then? - What is the real state of the case before us? Israel - the body of the Jewish people, have not obtained that which they so earnestly desire, i.e. to be continued, as they have been hitherto, the peculiar people of God; but the election hath obtained it - as many of them as have believed in Jesus Christ, and accepted salvation through him: this is the grand scheme of the election by grace; God chooses to make those his peculiar people who believe in his Son, and none other shall enjoy the blessings of his kingdom. Those who would not receive him are blinded; they have shut their eyes against the light, and are in the very circumstances of those mentioned by the Prophet Isaiah, Isa 29:10.

God hath given them the spirit of slumber - As they had wilfully closed their eyes against the light, so God has, in judgment, given them up to the spirit of slumber. The very word and revelation of God, which should have awakened their consciences, and opened their eyes and ears, have had a very different effect; and because they did not receive the truth in the love thereof, that which would otherwise have been the savour of life unto life, has become the savour of death unto death; and this continues to the present day.

And David saith, Let their table, etc. - And from their present disposition it is reasonable to conclude that the same evils will fall upon them as fell upon the disobedient in former times, as predicted by David, Psa 69:22, Psa 69:23, that their very blessings should become curses to them, and their temporal mercies be their only recompense; and yet even these earthly blessings, by not being enjoyed in the Lord, should be a stumbling block over which they should fall, and, instead of being a blessing, should be the means of their punishment. They would have a worldly Messiah, and therefore they rejected him whose kingdom was not of this world.

Let their eyes be darkened - All these words are declarative, and not imprecatory. God declares what will be the case of such obstinate unbelievers; their table, their common providential blessings, will become a snare, a trap, a stumbling block, and the means of their punishment. Their eyes will be more and more darkened as they persist in their unbelief, and their back shall be bowed down always; far from becoming a great and powerful nation, they shall continue ever in a state of abject slavery and oppression, till they acknowledge Jesus as the promised Messiah, and submit to receive redemption in his blood.

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.

Now if the fall of them - The English reader may imagine that, because fall is used in both these verses, the original word is the same. But their fall, and the fall of them, is παραπτωμα, the same word which we render offense, Rom 5:15, Rom 5:17, Rom 5:18, and might be rendered lapse. Whereas that they should fall (Rom 11:11) is, ινα πεσωσι. Now, πιπτω, to fall, is used in a sense so very emphatical as to signify being slain. So Homer, Il. viii., ver. 475. Ηματι τῳ, οτ' αν οἱ μεν επι πρυμνησι μαχωνται, Στεινει εν αινοτατῳ, περι Πατροκλοιο πεσοντος Ὡς γαρ θεσφατον εστι.

And for Patroclus slain, the crowded hosts,

In narrow space, shall at the ships contend.

Such the divine decree.

And again, Il. xi., ver. 84. Οφρα μεν ηως ην και αεξετο ἱερον ημαρ, Τοφρα μαλ' αμφοτερων βελε' ἡπτετο, πιπτε δε λαος.

While morning lasted, and the light of day

Increased, so long the weapons on both sides

Flew in thick vollies; and the people fell.

Cowper.

It is well known, that to fall in battle means to be killed. It is in such a sense as this that St. Paul used the word fall, when he says, Have they stumbled that they should Fall? He means a fall quite destructive and ruinous; whereas by their fall, and the fall of them, he means no more than such a lapse as was recoverable; as in the case of Adam's offense. See Dr. Taylor.

The riches of the world - If, in consequence of their unbelief, the riches of God's grace and goodness be poured out on the whole Gentile world, how much more shall that dispensation of grace and mercy enrich and aggrandize the Gentiles, which shall bring the whole body of the Jews to the faith of the Gospel! Here the apostle supposes, or rather predicts, that such a dispensation shall take place; and that, therefore, the Jews have not so stumbled as to be finally irrecoverable.

This and the following verse should be read in a parenthesis. St. Paul, as the apostle of the Gentiles, wished to show them the high pitch of glory and blessedness to which they had been called, that they might have a due sense of God's mercy in calling them to such a state of salvation; and that they might be jealous over themselves, lest they should fall as the Jews had done before them: and he dwells particularly on the greatness of those privileges which the Gentiles had now received, that he might stir up the minds of his countrymen to emulation, and might be the means of saving some of them, as he states in the following verse.

I magnify mine office - This is a very improper translation of την διακονιαν μου δοξαζω, which is, literally, I honor this my ministry. Dr. Taylor has justly observed that magnify, except when applied to the most High, carries with it, in our language, the idea of stretching beyond the bounds of truth; whereas the apostle simply means that he does justice to his ministry, by stating the glorious things which he was commissioned to preach among the Gentiles: blessings which the Jews by their obstinacy had forfeited.

Might save some of them - And yet all these were among the reprobate, or rejected; however, the apostle supposed that none of them were irrecoverably shut out from the Divine favor; and that some of them, by his preaching, might be disposed to receive salvation by Christ Jesus.

But life from the dead - If the rejection of the Jews became the occasion of our receiving the Gospel, so that we can even glory in our tribulations, though they themselves became chief instruments of our sufferings; yet so far must we feel from exulting over them that we should esteem their full conversion to God as great and choice a favor as we would the restoration of a most intimate friend to life, who had been at the gates of death.

The restoration of the Jews to a state of favor with God to which the apostle refers, and which is too plainly intimated by the spirit of prophecy to admit of a doubt, will be a most striking event. Their being preserved as a distinct people is certainly a strong collateral proof that they shall once more be brought into the Church of God: and their conversion to Christianity will be an incontestable proof of the truth of Divine revelation; and doubtless will become the means of converting multitudes of deists, who will see the prophecies of God, which had been delivered so long before, so strikingly fulfilled in this great event. We need not wonder, if a whole nation should then be born as in a day.

For if the first fruit be holy - As the consecrating the first fruits to God was the means of drawing down his blessing upon the rest, so the conversion of Abraham to the true faith, and the several Jews who have now embraced Christianity, are pledges that God will, in process of time, admit the whole Jewish nation into his favor again, so that they shall constitute a part of the visible Church of Christ.

If the root be holy, so are the branches - The word holy in this verse is to be taken in that sense which it has so frequently in the Old and New Testaments, viz. consecrated, set apart to sacred uses. It must not be forgotten that the first converts to Christ were from among the Jews; these formed the root of the Christian Church: these were holy, ἁγιοι, consecrated to God, and those who among the Gentiles were converted by their means were also ἁγιοι, consecrated; but the chief reference is to the ancestors of the Jewish people, Abraham, Isaac, and Jacob; and, as these were devoted to God and received into his covenant, all their posterity, the branches which proceeded from this root, became entitled to the same privileges: and as the root still remains, and the branches also, the descendants from that root still remain: they still have a certain title to the blessings of the covenant; though, because of their obstinate unbelief, these blessings are suspended, as they cannot, even on the ground of the old covenant, enjoy these blessings but through faith: for it was when Abraham believed God that it was accounted to him for righteousness; and thus he became an heir of the righteousness which is by faith.

And if some of the branches, etc. - If the present nation of the Jews, because of their unbelief, are cut off from the blessings of the Church of God, and the high honor and dignity of being his peculiar people; and thou, being a wild olive - ye Gentiles, being without the knowledge of the true God, and consequently bringing forth no fruits of righteousness, wert grafted in among them - are now inserted in the original stock, having been made partakers of the faith of Abraham, and consequently of his blessings; and enjoy, as the people did who sprang from him, the fatness of the olive tree - the promises made to the patriarchs, and the spiritual privileges of the Jewish Church: -

Boast not against the branches - While you are ready to acknowledge that you were included in the covenant made with Abraham, and are now partakers of the same blessings with him, do not exult over, much less insult, the branches, his present descendants, whose place you now fill up, according to the election of grace: for remember, ye are not the root, nor do ye bear the root, but the root bears you. You have not been the means of deriving any blessing on the Jewish people; but through that very people, which you may be tempted to despise, all the blessing and excellencies which you enjoy have been communicated to you.

Thou wilt say then, etc. - You may think that you have reason to exult over them; because it is a fact that God has been displeased with them, and therefore has broken them off; has cast them out of the Church, and taken you into it in their place.

Well; because of unbelief, etc. - This statement is all true; but then, consider, why is it that they were cast out? Was it not because of their unbelief? And you stand by faith: you were made partakers of these blessings by faith; be not high-minded; let this humble, not exalt you in your own estimation; for if the blessings were received by faith, consequently not by works; and if not by works, you have no merit; and what you have received is through the mere mercy of God. They once stood by faith; they gave place to unbelief, and fell: you stand now by faith; but it is as possible for you to be unfaithful as it was for them, and consequently you may fall under the Divine displeasure, as they have done; be not high-minded, but fear; watch over yourselves with godly jealousy.

For if God spared not the natural branches - If He, in his infinite justice and holiness, could not tolerate sin in the people whom he foreknew, whom he had so long loved, cherished, miraculously preserved and blessed; take heed lest he also spare not thee. Be convinced that the same righteous principle in him will cause him to act towards you as he has acted towards them, if you sin after the similitude of their transgression; and to this, self-sufficiency and self-confidence will soon lead you. Remember, therefore, the rock whence you were hewn, and the hole of the pit whence ye were digged. Depend incessantly on God's free grace, that ye may abide in his favor.

Behold therefore the goodness - The exclamation, Behold the goodness of God! is frequent among the Jewish writers, when they wish to call the attention of men to particular displays of God's mercy, especially towards those who are singularly unworthy. See several instances in Schoettgen.

And severity of God - As χρηστοτης, goodness, signifies the essential quality of the Divine nature, the fountain of all good to men and angels, so αποτομια, severity, as it is here translated, signifies that particular exercise of his goodness and holiness which leads him to sever from his mystical body whatsoever would injure, corrupt, or destroy it. The apostle in these verses uses a metaphor taken from engrafting, εγκεντρισις, from the verb εγκεντριζω, from εν, in, and κεντριζω, to puncture, because engrafting was frequently done by making a puncture in the bark of a tree, and then inserting a bud taken from another. This was the practice in the Roman agriculture, as we learn from Virgil, Georg. ii, ver. 73: -

Nam qua se medio trudunt de cortice gemmae,

Et tenues rumpunt tunicas, angustus in ipso

Fit nodo sinus: huc aliena ex arbore germen

Includunt, udoque docent inolescere libro.

For where the tender rinds of trees disclose

Their shooting gems, a swelling knot there grows;

Just in that space a narrow slit we make,

Then other buds from bearing trees we take;

Inserted thus, the wounded rind we close,

In whose moist womb the admitted infant grows.

Dryden.

In all countries the principle is the same, though the mode is various.

The apostle, having adopted this metaphor as the best he could find to express that act of God's justice and mercy by which the Jews were rejected, and the Gentiles elected in their stead, and, in order to show that though the Jewish tree was cut down, or its branches lopped off, yet it was not rooted up, he informs the Gentile believers that, as it is customary to insert a good scion in a bad or useless stock, they who were bad, contrary to the custom in such cases, were grafted in a good stock, and their growth and fruitfulness proclaimed the excellence and vegetative life of the stock in which they were inserted. This was the goodness of the heavenly gardener to them; but it was severity, αποτομια, an act of excision to the Jews.

The reader will observe that this term belongs to engrafting: often, in this operation, a part of a branch is cut off; in that part which remains in connection with the tree a little slit is made, and then a small twig or branch taken from another tree is, at its lower end, shaved thin, wedge-like, and then inserted in the cleft, after which the whole is tied together, clayed round, etc., and the bark unites to bark; and the stock and the scion become thus one tree, the juices of the whole stock circulating through the tubes of the newly-inserted twig; and thus both live, though the branch inserted bears a very different fruit from that which the parent stock bore. I have often performed this operation, and in this very way, with success: and I cannot conceive that the apostle could have chosen a more apt or more elegant metaphor. The Jewish tree does not bring forth proper fruit; but it will answer well to ingraft a proper fruit-bearing tree on. The Gentiles are a wild olive, which is a tree that bears no fruit; but it may be made to bear if grafted on the Jewish stock. Some of the branches were cut off, that the branches of this wild olive might be inserted: the act by which this insertion is made is termed αποτομια, goodness, benignity: the act by which the branches of the original stock are broken off is termed αποτομια, excision; from απο, from, and τεμνω, I cut, still keeping the metaphor taken from engrafting in view. Now, let the apostle's mode of reasoning be observed: the tree is cut down, or its branches lopped off; but the tree is not rooted up. The Jews have stumbled, but not so as to fall irrecoverably; for if they abide not still in unbelief, they shall be grafted in, Rom 11:23. The Gentiles which are grafted in on these cut-off branches, like the scion inserted into another stock, partake of the root, which absorbs from the earth the nutritious juices, and the fatness of the Jewish tree, the blessings and privileges which that people have long enjoyed, in consequence of the Abrahamic covenant, Rom 11:17; the root, the Jewish covenant, bears them: not they the root, Rom 11:18. As, therefore, the continuance of the Gentiles as the Church and people of God depends upon their interest in the Abrahamic covenant, the blessings of which they derive through the medium of the Jews, they should be grateful to God, and tolerant to those through whom they have received such blessings. And as, in the case of grafting, the prosperity of the engrafted scion depends on the existence of the parent stock, so the continuance of the Gentiles in this state of favor, (following the metaphor), in a certain way depends on the continuance of the Jewish people: and they are preserved, as so many scions which are in process of time to be engrafted on the Gentiles; and thus the Gentiles shall become the means of salvation to the Jews, as the Jews have been the means of salvation to the Gentiles. Following, therefore, the metaphor a little farther, which seems to have been so well chosen in all its parts, the continued existence of the Jews as a distinct people, together with the acknowledgment of the Gentiles, that they have derived their salvation and state of blessedness through them - of which Jesus Christ, born of the stock of David, is the author; and the Jewish Scriptures, which the Gentiles receive as inspired by God, are the evidence - then, the restoration of the Jews to the favor of God is a necessary consequence, and indeed seems to be the principal end in reference to which the apostle reasons. The Gentiles, however, are to take care that the restoration of the Jews be not at their expense; as their calling and election were at the expense of the Jews: the latter being cut off, that the former might be grafted in, Rom 11:19. Of this there is no kind of necessity, for the original stock, the Abrahamic covenant, is sufficient to receive them all; and so Jews and Gentiles become one eternal flock, under one Bishop and Shepherd of all their souls.

If they abide not in unbelief - So, we find that their rejection took place in consequence of their wilful obstinacy: and, that they may return into the fold, the door of which still stands open.

For God is able to graft them in again - Fallen as they are and degraded, God can, in the course of his providence and mercy, restore them to all their forfeited privileges; and this will take place if they abide not in unbelief: which intimates that God has furnished them with all the power and means necessary for faith, and that they may believe on the Lord Jesus whenever they will. The veil now continues on their heart; but it is not a veil which God has spread there, but a veil occasioned by their own voluntary and obstinate unbelief: and, when they shall turn to the Lord, (Jesus), the veil shall be taken away. See what the apostle has said, 2Cor 3:6-18.

The olive tree, which is wild by nature - Which is κατα φυσιν, naturally, wild and barren; for that the wild olive bore no fruit is sufficiently evident from the testimony of the authors who have written on the subject; hence the proverb, Ακαρποτερος αγριππου· more unfruitful than the wild olive. Λακωνες γαρ αγριαν ελαιαν αγιππον καλουσι· for the Lacedemonians term the wild olive αγριππον. See Suidas. And hence Hesychius interprets αγριελαιος, the wild olive, (the word used here by St. Paul), by ακαρπος, unfruitful: and the reason given in Diogen. Proverb. Cent. ii. n. 63, is φυτον γαρ εστιν ὁ αγριππος ακαρπον· for the wild olive is an unfruitful tree. On this account the apostle very properly says: Thou wert cut, εκ της κατα φυσιν αγριελαιου, out of that olive which is uncultivated, because it is barren: the κατα φυσιν does not refer here to its being naturally barren; but to its being commonly or customarily permitted to remain so. And that this is the import of the phrase here is evident from the next clause of the verse.

And wert grafted contrary to nature - Παρα φυσιν, contrary to all custom; for a scion taken from a barren or useless tree is scarcely ever known to be grafted into a good stock; but here the Gentiles, a fruitless and sinful race, are grafted on the ancient patriarchal stock. Now, if it was possible to effect such a change in the state and disposition of the Gentiles, who were αθεοι εν τῳ κοσμῳ, Eph 2:12, without God, Atheists, in the world; how much more possible is it, speaking after the manner of men, to bring about a similar change in the Jews, who acknowledge the one, only, and true God, and receive the law and the prophets as a revelation from him. This seems to be the drift of the apostle's argument.

I would not - that ye should be ignorant of this mystery - Mystery, μυστηριον, signifies any thing that is hidden or covered, or not fully made manifest. The Greek word seems to have been borrowed from the Hebrew מסתר mistar, from the root סתר sathar, to hide, conceal, etc.; though some derive it from μυεισθαι, to be initiated into sacred rites, from μυειν, to shut up. In the New Testament it signifies, generally, any thing or doctrine that has not, in former times, been fully known to men: or, something that has not been heard of, or which is so deep, profound, and difficult of comprehension, that it cannot be apprehended without special direction and instruction: here it signifies the doctrine of the future restoration of the Jews, not fully known in itself, and not at all known as to the time in which it will take place. In Rom 16:25 it means the Christian religion, not known till the advent of Christ. The apostle wished the Romans not to be ignorant of this mystery, viz. that such a thing was intended; and, in order to give them as much instruction as possible on this subject, he gives them some characteristic or sign of the times when it was to take place.

Lest ye should be wise in your own conceits - It seems from this, and from other expressions in this epistle, that the converted Gentiles had not behaved toward the Jews with that decorum and propriety which the relation they bore to them required. In this chapter the apostle strongly guards them against giving way to such a disposition.

Blindness in part is happened to Israel - Partial blindness, or blindness to a part of them; for they were not all unbelievers: several thousands of them had been converted to the Christian faith; though the body of the nation, and especially its rulers, civil and spiritual, continued opposed to Christ and his doctrine.

Until the fullness of the Gentiles be come in - And this blindness will continue till the Church of the Gentiles be fully completed - till the Gospel be preached through all the nations of the earth, and multitudes of heathens every where embrace the faith. The words πληρωμα των εθνων may be borrowed from the מלא הגוים melo haggoyim, a multitude of nations, which the Septuagint translate by πληθος εθνων. By the πληρωμα, or fullness, a great multitude may be intended, which should be so dilated on every hand as to fill various regions. In this sense the words were understood by Solomon ben Melec, ארצות הגוים שימלאו מהם. The nations of the Gentiles shall be filled with them: the apostle, therefore, seems to give this sense of the mystery - that the Jews will continue in a state of blindness till such time as a multitude of nations, or Gentiles, shall be converted to the Christian faith; and the Jews, hearing of this, shall be excited, by a spirit of emulation, to examine and acknowledge the validity of the proofs of Christianity, and embrace the faith of our Lord Jesus Christ.

We should not restrict the meaning of these words too much, by imagining,

1. That the fullness must necessarily mean all the nations of the universe, and all the individuals of those nations: probably, no more than a general spread of Christianity over many nations which are now under the influence of Pagan or Mohammedan superstition may be what is intended.

2. We must not suppose that the coming in here mentioned necessarily means, what most religious persons understand by conversion, a thorough change of the whole heart and the whole life: the acknowledgment of the Divine mission of our Lord, and a cordial embracing of the Christian religion, will sufficiently fulfill the apostle's words. If we wait for the conversion of the Jews till such a time as every Gentile and Mohammedan soul shall be, in this especial sense, converted to God, then - we shall wait for ever.

And so all Israel shall be saved - Shall be brought into the way of salvation, by acknowledging the Messiah; for the word certainly does not mean eternal glory; for no man can conceive that a time will ever come in which every Jew then living, shall be taken to the kingdom of glory. The term saved, as applied to the Israelites in different parts of the Scripture, signifies no more than their being gathered out of the nations of the world, separated to God, and possessed of the high privilege of being his peculiar people. And we know that this is the meaning of the term, by finding it applied to the body of the Israelites when this alone was the sum of their state. See the Preface, Part II.

As it is written - The apostle supports what he advances on this head by a quotation from Scripture, which, in the main, is taken from Isa 59:20 : The Deliverer shall come out of Zion, and turn away ungodliness from Jacob. Now this cannot be understood of the manifestation of Christ among the Jews; or of the multitudes which were converted before, at, and for some time after, the day of pentecost; for these times were all past when the apostle wrote this epistle, which was probably about the 57th or 58th year of our Lord; and, as no remarkable conversion of that people has since taken place, therefore the fulfillment of this prophecy is yet to take place. In what manner Christ is to come out of Zion, and in what way or by what means he is to turn away transgression from Jacob, we cannot tell; and to attempt to conjecture, when the time, occasion, means, etc., are all in mystery, would be more than reprehensible.

For this is my covenant unto them, when I shall take away their sins - The reader on referring to Isa 59:20, Isa 59:21, will find that the words of the original are here greatly abridged. They are the following: -

And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever.

For the manner in which St. Paul makes his quotation from Scripture, see the observations at the end of the preceding chapter, (Rom 10:21 (note), Part I.). The whole of these two verses should be read in a parenthesis, as I have marked them in the text; for it is evident that the 25th verse should be immediately connected with the 28th.

It may not be amiss to subjoin here a collection of those texts in the Old Testament that seem to point out a restoration of the Jewish commonwealth to a higher degree of excellence than it has yet attained. Isa 2:2-5; Isa 19:24, Isa 19:25; Isa 25:6, etc.; Isa 30:18, Isa 30:19, Isa 30:26; Isaiah 60:1-22; Isa 65:17-25; Jer 31:10-12; Jer 46:27, Jer 46:28; Eze 20:34, Eze 20:40, etc.; Eze 28:25, Eze 28:26; Eze 34:20, etc.; Eze 36:8-16; Eze 37:21-28; Eze 39:25, etc.; Joe 3:1, Joe 3:2, Joe 3:17, Joe 3:20, Joe 3:21; Amo 9:9-15; Oba 1:17, Oba 1:21; Mic 4:3-7; Mic 7:18-20; Zep 3:19, Zep 3:20.

As concerning the Gospel - The unbelieving Jews, with regard to the Gospel which they have rejected, are at present enemies to God, and aliens from his kingdom, under his Son Jesus Christ, on account of that extensive grace which has overturned their peculiarity, by admitting the Gentiles into his Church and family: but with regard to the original purpose of election, whereby they were chosen and separated from all the people of the earth to be the peculiar people of God, they are beloved for the fathers' sake; he has still favor in store for them on account of their forefathers the patriarchs.

For the gifts and calling of God, etc. - The gifts which God has bestowed upon them, and the calling - the invitation, with which he has favored them he will never revoke. In reference to this point there is no change of mind in him; and therefore the possibility and certainty of their restoration to their original privileges, of being the people of God, of enjoying every spiritual blessing with the fullness of the Gentiles, may be both reasonably and safely inferred.

Repentance, when applied to God, signifies simply change of purpose relative to some declarations made subject to certain conditions. See this fully explained and illustrated by himself, Jer 18:7-9.

For as ye in times past - The apostle pursues his argument in favor of the restoration of the Jews. As ye, Gentiles, in times past - for many ages back.

Have not believed - Were in a state of alienation from God, yet not so as to be totally and for ever excluded,

Have now obtained mercy - For ye are now taken into the kingdom of the Messiah; through their unbelief - by that method which, in destroying the Jewish peculiarity, and fulfilling the Abrahamic covenant, has occasioned the unbelief and obstinate opposition of the Jews.

Even so have these also - In like manner the Jews are, through their infidelity, shut out of the kingdom of God: -

That through your mercy - But this exclusion will not be everlasting; but this will serve to open a new scene when, through farther displays of mercy to you Gentiles, they also may obtain mercy - shall be received into the kingdom of God again; and this shall take place whenever they shall consent to acknowledge the Lord Jesus, and see it their privilege to be fellow heirs with the Gentiles of the grace of life.

As sure, therefore, as the Jews were once in the kingdom, and the Gentiles were not; as sure as the Gentiles are now in the kingdom, and the Jews are not; so surely will the Jews be brought back into that kingdom.

For God hath concluded them all in unbelief - Συνεκλεισε γαρ ὁ Θεος, God hath shut or locked them all up under unbelief. This refers to the guilty state of both Jews and Gentiles. They had all broken God's law - the Jews, the written law; the Gentiles, the law written in their hearts; see Rom 1:19, Rom 1:20; Rom 2:14, Rom 2:15. They are represented here as having been accused if their transgressions; tried at God's bar; found guilty on being tried; condemned to the death they had merited; remanded to prison, till the sovereign will, relative to their execution, should be announced; shut or locked up, under the jailer, unbelief; and there both continued in the same state, awaiting the execution of their sentence: but God, in his own compassion, moved by no merit in either party, caused a general pardon by the Gospel to be proclaimed to all. The Jews have refused to receive this pardon on the terms which God has proposed it, and therefore continue locked up under unbelief. The Gentiles have welcomed the offers of grace, and are delivered out of their prison. But, as the offers of mercy continue to be made to all indiscriminately, the time will come when the Jews, seeing the vast accession of the Gentile world to the kingdom of the Messiah, and the glorious privileges which they in consequence enjoy, shall also lay hold on the hope set before them, and thus become with the Gentiles one flock under one shepherd and bishop of all their souls. The same figure is used Gal 3:22, Gal 3:23. But the Scripture hath concluded συνεκλεισεν, locked up all under sin, that the promise, by faith of Christ Jesus, might be given to them that believe. But before faith came, we were kept, εφρουρουμεθα, we were guarded as in a strong hold, under the law; shut up, συγκεκλεισμενοι, locked up together unto the faith which should afterwards be revealed. It is a fine and well chosen metaphor in both places, and forcibly expresses the guilty, helpless, wretched state of both Jews and Gentiles.

O the depth of the riches both of the wisdom and knowledge of God! - This is a very proper conclusion of the whole preceding discourse. Wisdom may here refer to the designs of God; knowledge, to the means which he employs to accomplish these designs. The designs are the offspring of infinite wisdom, and therefore they are all right; the means are the most proper, as being the choice of an infinite knowledge that cannot err; we may safely credit the goodness of the design, founded in infinite wisdom; we may rely on the due accomplishment of the end, because the means are chosen and applied by infinite knowledge and skill.

For who hath known the mind of the Lord? - Who can pretend to penetrate the counsels of God, or fathom the reasons of his conduct? His designs and his counsels are like himself, infinite; and, consequently, inscrutable. It is strange that, with such a scripture as this before their eyes, men should sit down and coolly and positively write about counsels and decrees of God formed from all eternity, of which they speak with as much confidence and decision as if they had formed a part of the council of the Most High, and had been with him in the beginning of his ways! A certain writer, (Mr. Perkins), after having entered into all these counsels, and drawn out his black-lined scheme of absolute and eternal reprobation, with all its causes and effects; and then his light-lined scheme of absolute and eternal Election, with all its causes and effects, all deduced in the most regular and graduated order, link by link; concludes with Rom 11:33 : O the depth of the riches both of the wisdom and knowledge of God! how Unsearchable are his judgments, and his ways Past Finding Out! But this writer forgot that he had searched out God's judgments in the one case, and found out his ways in the other: and that he had given, as a proof of the success of his researches, a complete exhibition of the whole scheme! This conduct is worthy of more than mere reprehension; and yet he who differs from such opinions gives, in the apprehension of some, this proof of his being included in some of the links of the black list! We may rest with the conviction, that God is as merciful and good in all his ways, as he is wise and just. But as we cannot comprehend him, neither can we his operations, it is our place, who are the objects of his infinite mercy and kindness, to adore in silence, and to obey with alacrity and delight.

Or, who hath first given to him - Who can pretend to have any demands upon God? To whom is he indebted? Have either Jews or Gentiles any right to his blessings? May not he bestow his favors as he pleases, and to whom he pleases? Does he do any injustice to the Jews in choosing the Gentiles! And was it because he was under obligation to the Gentiles that he has chosen them in the place of the Jews? Let him who has any claim on God prefer it; and he shall be compensated.

But how can the Creator be indebted to the creature? How can the Cause be dependent on the effect? How can the Author of providence, and the Father of every good and perfect gift, be under obligation to them for whom he provides, and who are wholly dependent on his bounty?

For of him, etc. - This is so far from being the case, for εξ αυτου, of him, as the original designer and author; and δι' αυτου, By him, as the prime and efficient cause; and εις αυτον, To him, as the ultimate end for the manifestation of his eternal glory and goodness, are all things in universal nature, through the whole compass of time and eternity.

The Emperor Marcus Antoninus (εις ἑαυτον, lib. iv.) has a saying very much like this of St. Paul, which it is very probable he borrowed from this epistle to the Romans. Speaking of nature, whom he addresses as God, he says, Ω φυσις εκ σου παντα, εν σοι παντα, εις σε παντα; O, Nature! Of thee are all things; In thee are all things; To thee are all things. Several of the Gentile philosophers had expressions of the same import, as may be seen in Wetstein's quotations.

To whom be glory - And let him have the praise of all his works, from the hearts and mouths of all his intelligent creatures, for ever - throughout all the generations of men. Amen - so be it! Let this be established for ever!

I. The apostle considers the designs of God inscrutable, and his mode of governing the world incomprehensible. His designs, schemes, and ends are all infinite, and consequently unfathomable. It is impossible to account for the dispensations either of his justice or mercy. He does things under both these characters which far surpass the comprehension of men. But though his dispensations are a great deep, yet they are never self-contradictory: though they far surpass our reason, yet they never contradict reason; nor are they ever opposite to those ideas which God has implanted in man, of goodness, justice, mercy, and truth. But it is worthy of remark, that we can more easily account for the dispensations of his justice than we can for the dispensations of his mercy. We can every where see ten thousand reasons why he should display his justice; but scarcely can we find one reason why he should display his mercy. And yet, these displays of mercy for which we can scarcely find a reason, are infinitely greater and more numerous than his displays of justice, for which the reasons are, in a vast variety of cases, as obvious as they are multiplied. The sacrifice of Christ is certainly an infinite reason why God should extend, as he does, his mercy to all men; but Jesus Christ is the gift of God's love: who can account for the love that gave him to redeem a fallen world? The Jews have fallen under the displeasure of Divine justice: why they should be objects of this displeasure is at once seen in their ingratitude, disobedience, unbelief, and rebellion. But a most especial providence has watched over them, and preserved them in all their dispersions for 1700 years: who can account for this? Again, these very persons have a most positive promise of a future deliverance, both great and glorious: why should this be? The Gentile world was long left without a Divine revelation, while the Jews enjoyed one: who can account for this? The Jews are now cast out of favor, in a certain sense, and the reasons of it are sufficiently obvious; and the Gentiles, without any apparent reason, are taken into favor. In all these things his judgments are unsearchable, and his ways past finding out!

II. Once more: Let it be remarked that, although God is every where promising and bestowing the greatest and most ennobling privileges, together with an eternal and ineffable glory, for which we can give no reason but his own endless goodness, through the death of his Son; yet, in no case does he remove those privileges, nor exclude from this glory, but where the reasons are most obvious to the meanest capacity.

III. This epistle has been thought by some to afford proofs that God, by an eternal decree, had predestinated to eternal perdition millions of millions of human souls before they had any existence, except in his own purpose, and for no other reason but his sovereign pleasure! But such a decree can be no more found in this book, than such a disposition in the mind of Him who is the perfection, as he is the model, of wisdom, goodness, justice, mercy, and truth. May God save the reader from profaning his name, by suppositions at once so monstrous and absurd!

Hath God rejected his whole people - All Israel? In no wise. Now there is "a remnant" who believe, Rom 11:5; and hereafter "all Israel will be saved," Rom 11:26.

God hath not rejected that part of his people whom he foreknew - Speaking after the manner of men. For, in fact, knowing and foreknowing are the same thing with God, who knows or sees all things at once, from everlasting to everlasting. Know ye not - That in a parallel case, amidst a general apostasy, when Elijah thought the whole nation was fallen into idolatry, God "knew" there was "a remnant" of true worshippers.

1Kin 19:10.

To Baal - Nor to the golden calves.

According to the election of grace - According to that gracious purpose of God, "He that believeth shall be saved."

And if by grace, then it is no more of works - Whether ceremonial or moral. Else grace is no longer grace - The very nature of grace is lost. And if it be of works, then it is no more grace: else work is no longer work - But the very nature of it is destroyed. There is something so absolutely inconsistent between the being justified by grace, and the being justified by works, that, if you suppose either, you of necessity exclude the other. For what is given to works is the payment of a debt; whereas grace implies an unmerited favour. So that the same benefit cannot, in the very nature of things, be derived from both.

What then - What is the conclusion from the whole? It is this: that Israel in general hath not obtained justification; but those of them only who believe. And the rest were blinded - By their own wilful prejudice.

God hath at length withdrawn his Spirit, and so given them up to a spirit of slumber; which is fulfilled unto this day. Isa 29:10

And David saith - In that prophetic imprecation, which is applicable to them, as well as to Judas. A recompence - Of their preceding wickedness. So sin is punished by sin; and thus the gospel, which should have fed and strengthened their souls, is become a means of destroying them. Psa 69:22,23

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, Acts 13:46. To provoke them - The Jews themselves, to jealousy.

The first part of this verse is treated of, Rom 11:13, &c; the latter, How much more their fulness, (that is, their full conversion,) Rom 11:23, &c. So many prophecies refer to this grand event, that it is surprising any Christian can doubt of it. And these are greatly confirmed by the wonderful preservation of the Jews as a distinct people to this day. When it is accomplished, it will be so strong a demonstration, both of the Old and New Testament revelation, as will doubtless convince many thousand Deists, in countries nominally Christian; of whom there will, of course, be increasing multitudes among merely nominal Christians. And this will be a means of swiftly propagating the gospel among Mahometans and Pagans; who would probably have received it long ago, had they conversed only with real Christians.

I magnify my office - Far from being ashamed of ministering to the gentiles, I glory therein; the rather, as it may be a means of provoking my brethren to jealousy.

My flesh - My kinsmen.

Life from the dead - Overflowing life to the world, which was dead.

And this will surely come to pass. For if the first fruits be holy, so is the lump - The consecration of them was esteemed the consecration of all and so the conversion of a few Jews is an earnest of the conversion of all the rest. And if the root be holy - The patriarchs from whom they spring, surely God will at length make their descendants also holy.

Thou - O gentile. Being a wild olive tree - Had the graft been nobler than the stock, yet its dependance on it for life and nourishment would leave it no room to boast against it. How much less, when, contrary to what is practised among men, the wild olive tree is engrafted on the good!

Boast not against the branches - Do not they do this who despise the Jews? or deny their future conversion?

They were broken off for unbelief, and thou standest by faith - Both conditionally, not absolutely: if absolutely, there might have been room to boast. By faith - The free gift of God, which therefore ought to humble thee.

Be not highminded, but fear - We may observe, this fear is not opposed to trust, but to pride and security.

Else shalt thou - Also, who now "standest by faith," be both totally and finally cut off.

Contrary to nature - For according to nature, we graft the fruitful branch into the wild stock; but here the wild branch is grafted into the fruitful stock.

St. Paul calls any truth known but to a few, a mystery. Such had been the calling of the gentiles: such was now the conversion of the Jews. Lest ye should be wise in your own conceits - Puffed up with your present advantages; dreaming that ye are the only church; or that the church of Rome cannot fail. Hardness in part is happened to Israel, till - Israel therefore is neither totally nor finally rejected. The fullness of the gentiles be come in - Till there be a vast harvest amongst the heathens.

And so all Israel shall be saved - Being convinced by the coming of the gentiles. But there will be a still larger harvest among the gentiles, when all Israel is come in. The deliverer shall come - Yea, the deliverer is come; but not the full fruit of his coming. Isa 59:20

They are now enemies - To the gospel, to God, and to themselves, which God permits. For your sake: but as for the election - That part of them who believe, they are beloved.

For the gifts and the calling of God are without repentance - God does not repent of his gifts to the Jews, or his calling of the gentiles.

For God hath shut up all together in disobedience - Suffering each in their turn to revolt from him. First, God suffered the gentiles in the early age to revolt, and took the family of Abraham as a peculiar seed to himself. Afterwards he permitted them to fall through unbelief, and took in the believing gentiles. And he did even this to provoke the Jews to jealousy, and so bring them also in the end to faith. This was truly a mystery in the divine conduct, which the apostle adores with such holy astonishment.

O the depth of the riches, and wisdom, and knowledge of God - In the ninth chapter, St. Paul had sailed but in a narrow sea: now he is in the ocean. The depth of the riches is described, Ro 11:35; the depth of wisdom, Ro 11:34; the depth of knowledge, in the latter part of this verse. Wisdom directs all things to the best end; knowledge sees that end. How unsearchable are his judgments - With regard to unbelievers. His ways - With regard to believers. His ways are more upon a level; His judgments "a great deep." But even his ways we cannot trace.

Who hath known the mind of the Lord - Before or any farther than he has revealed it. Isa 40:13.

Given to him - Either wisdom or power?

Of him - As the Creator. Through him - As the Preserver. To him - As the ultimate end, are all things. To him be the glory of his riches, wisdom, knowledge. Amen - A concluding word, in which the affection of the apostle, when it is come to the height, shuts up all.

1. I say then Hath God cast away his people ? God forbid, for I also am an Israelite , of the seed of Abraham, of the tribe of Benjamin .

The Apostle having shewn in the end of the foregoing Chapter, That the Iewes was for their Obstinacy rejected, and the Gentiles called; he here prevents, or answers an Objection. Some might be ready to say; If this be so, then God hath cast away his Covenant-People, which he hath promised not to do; vid. Psal. 94.14. To this he answeres; first, by this accustomed form of denial; God forbid: And then he proceeds to shew, That the rejection of the Iewes, was neither Total nor Final. That it was not Total, he proves first, by a particular Instance in the following words.

i. e. I am a Iew by descent, of the Seed of Abraham according to the flesh, and yet am not cast off by God.

Some think this is added, to intimate, That he was born of an honourable Tribe, out of which King Saul sprang, 1 Sam. 9.1. and Hester the Queen, Hest. 2.5. Others think, this is added for a contrary Reason; left his calling should be ascribed to the Dignity of his Tribe, he says, He was of Benjamin, the last and least of all the Tribes. And others rather think, That this particular recital of his Genealogy, is only to shew, That he was a Iew by Nature and Nation, and not a Proselyte Converted to the Faith, v. Phil. 3.5.

Marginal references: Jer. 31.37.; 2 Cor. 1.22. Phil. 3.5.

2. God hath not cast away his people whom he foreknew . Wot ye not what the Scripture saith of Elias ? how he maketh intercession to God against Israel t, saying.

Here he makes a farther Answer to the forementioned Objection, by way of Distinction; he distinguisheth the people of God, into such as are foreknown, and such as are not foreknown: And as for the former of these, he says, They are not rejected of God. By such as are foreknown of God, he means Those that are Elected and Predestinated to Eternal Life, chap. 8.29. a foreknowledg, with Approbation, is implyed and intended, Iohn 10.14. 2 Tim. 2.19.

Here's a third Answer to the Objection in the 1. v. and 'tis taken from an Instance in Elias, which the Iewes were well acquainted with. He cites or brings a book - case for it. And he the rather brings this Instance, lest the Iewes should Accuse him of Insolency; for that he had spoken before only of himself: and therefore he gives them to understand, that there were many other believing Israelites, as well as himself; though possibly they were unknown to them. You know (saith he) what the Scripture saith of Elias, 1 Kings 19.

i. e. Against the Ten Tribes, who were generally Revolted from God, and fallen to Idolatry: Against those he complained, or those he impeached, ripping up their Impieties, as in the folowing words.

Marginal references: Or, know ye not.; Or, i[illegible: 1 letter] Elias.; Or, bringeth a charge.

3. Lord, they have killed thy prophets , and digged down thine altars , and I am left alone , and they seek my life.

Vid. 1 King. 19.10, 14.

These were not the Altars of the high-places, for they are Commended that cast them down; nor the Altars in the Temple at Ierusalem, for they were out of the reach of the Ten Tribes, against whom Elias complains: But such Altars (say some) as the Godly of the Ten Tribes, did Build to serve God with, when they were not permitted to go up to Ierusalem; in which Case, the Building of private Altars (as some learned Iews have affirmed) was allowed. Or else by Altars, you may understand such Altars, as Elias himself, by the special Commandment of God, had Erected. Others, by digging down God's Altars, do understand their Corrupting, and Destroying the true Worship of God; and the Words are to be taken Synecdoctically, or Metonimically; the Sign being put for the Thing signified.

So it was for ought he knew; for few, if any did publickly own the true worship of God: So generally was the Defection of the Ten Tribes in those Dayes.

Marginal references: Or, my soul.

4. But what saith the answer of God unto him? I have reserved to my self seven thousand men , who have not bowed the knee to the image of Baal .

The word properly signifieth the Oracle, or Answer of God given in the Tabernacle from the Mercy-Seat; but it is generally taken for any divine Answer or Direction received from God, vid. Mat. 2.12. Heb. 11.7. where the same Word is used. The Apostle doth not repeat the whole answer of God, as it is Recorded in 1 King. 19.15, 16, 17, 18. but so much only as was pertinent to his purpose.

He saith not, they have reserved themselves, but I have reserved them. q. d. Of my own Free-grace I have kept them from Idolatry and Apostacy.

A certain Number for an uncertain. There were doubtless Women amongst them; but they are noted by the more worthy Sex.

The word Image, is not in the greek; but the Article being of the Feminine gender, it was necessarily understood.

Marginal references: Or, to [illegible: 1 word]

5. Even so then at this present time also, there is a remnant according to the election of grace .

q. d. As it was in the times of Elias, so it is now; there is a remnant of the Iews, which God hath graciously elected; therefore their rejection is not Total, which was the thing to be proved. Though those that Believe are few, in respect of the those that Believe not; as a remnant is but little, in respect of the whole Piece; yet there are many Thousands of them, as Iames said to Paul, Act. 21. 20. Thou seest Brother, how many thousand Iews there are which believe.

Marginal references: Chap. 9.[illegible: 1 letter]; Or, there [illegible: 1 word] been.

6. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work .

This Verse depends upon the former; and though it doth not seem to appertain to the Argument the Apostle had in hand, yet, by the Direction of the Spirit, he takes the little Occasion that is offered, to shew, That election and vocation is only by grace, and not by works; this he had spoken to before, chap. 4.4, 5. and 9.11. But he toucheth upon it again; and here he delivers a Truth, which the Iews of Old, either could not, or would not understand, i. e. That there is no mixing of the Merit of good works, and the free-grace of God; but one of these doth exclude and destroy the Nature of the other: For if election and calling were both of grace and works (as some that call themselves Christians, as well as the Iews affirm) then grace is no grace, and works are no works: For whatsoever proceedeth of grace, that cometh Freely, and not of Debt; but what cometh by Merit of works, that cometh by Debt; but now Debt and no Debt, or that which is Free, and by Desert, are quite contrary things. Therefore to say, That Men [illegible: 1 letter]re elected and called, partly of grace, and partly of the Merit of fore-seen works, that were to put things together, that cannot Agree, to make Debt no Debt, Merit no Merit, works no works, grace no grace; and so to Affirm and Deny one and the same thing.

Marginal references: See Deu. 9.4.

7. What then ? Israel hath not obtained that which he seeketh for ; but the election hath obtained it, and the rest were blinded .

q. d. My Discourse comes to this, or this is the Sum of it.

i. e. The Body of the Iewish Nation, seeking righteousness and life by the works of the law, have not obtained it, or they have not hit the Mark; they Aimed at it, but they Shot wide; they took a great deal of Pains, to little or no purpose, vid. chap. 9.31.

i. e. The Elect; the Abstract for the Concrete; so before, Circumcision for the Circumcised.

i. e. Those who are not Elected; they are left by God's just Judgment to their own Ignorance and Obdurateness: As also to Satan, who doth increase it in them, 2 Cor. 4.4. The Antithesis requires, that he should have said, The rest have not obtained; but he speaks this of purpose, to shew the Cause of their not Obtaining, i. e. Their own blindness of mind, and hardness of heart.

Marginal references: [illegible: 1 paragraph]

8. According as it is written , God hath given them the spirit of slumber , eyes that they should not see, and ears that they should not hear, unto this day .

Viz In Isa. 6.9. and 29.10.

The word signifieth, such a dead sleep, as those have, who are pri[illegible: 2 letters]t or stung with venemous Beasts, out of which, they hardly or never Awake.

q. d. So it was of old, and so it is still. Or else these words (the former being included in a Parenthesis) may be joyned with the last words of the foregoing Verse; thus the Rest are blinded unto this day.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 word] 12.2. [illegible: 1 word] 13.14.

9. And David saith , Let their table be made a snare, and a trap, and a stumbling-block, and a recompence unto them .

Viz. In Psal. 69.22, 23. The Apostle tyeth not himself to the very words of the Psalmist, but being guided by the same Spirit, by which David Wrote, he adds and alters some words, without diminishing the Sence.

Some take these words for a Prayer. Others a Prophesy. David in the Person of Christ ▪ (of whom he was a Type) doth Complain and Prophesy of the extream Injuries and Oppressions, wherewith the Iews (his own People) should Vex Him; as that they should give Him gall for meat, and in his Thirst, give Him vinegar to drink, ver. 21. Therefore by way of Imprecation, he Prayeth down the wrath of God upon them▪ Particularly he Prophesies or Prays, That all their most Pleasant Things might be turned to their Destruction; that their Understandings might be Darkned, so as they shall discern nothing of Heavenly Things; that they might savour nothing but earthly things, and be unable to lift up Heads and Hearts to God, and to his Gospel. Now David having, by a Spirit of Prophesy, prayed down such Miseries upon the Iews, they must be Fulfilled; therefore the general unbelief, and hardness of heart, that is amongst that People, is not to be wondered at.

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 jeaalousie .

Hitherto he hath shewed, that the rejection of the Iews is not totall. Now he comes to prove that it is not final; that before the end of the World, they shall be generally called and converted, that they together with the Gentiles that believe, shall make one Sheepfold, and one Flock under one Shepherd the Lord Iesus Christ. And for the proving of this, diverse Arguments are brought by the Apostle (who alone plainly handles this secret) on which he insisteth the longer for the comfort of the Poor Iewes, as also for the Administration and Information of the Gentiles.

Here is another Prolepsis or Anticipation. The Iewes might say, if the case be thus, that these Holy Prophets Isaiah and David, have foretold our Blindness and Stumbling, then we are in a hopeless condition, and that for ever. To this he answers, That they have not so stumbled, as that they should finally fall, so as never to rise again; Far be it from me to affirm any such things: God hath revealed the contrary to me: that he will one day call the Iewes again, and restore them to his favour.

q. d. Out of the forementioned Evil, there ariseth this good, that the Gospel (being rejected by the Iewes) is Preached to the Gentiles, and they are thereby called and brought to Salvation, vid. Act. 13.42, 46. Because now at first a few Iewes only, and a multitude of Gentiles, are converted, it hath so fallen out, that the Ceremonial Law is the more easily abrogated, and the Doctrine of the Gospel, and the Grace of God is the better established.

i. e. The Iewes who embrace not the Gospel. q. d. This Grace that God hath bestowed upon the Gentiles, he will make use of in his appointed time, as a prick of holy Jealousy to the Iewes; he will by means thereof, stir them up to a holy Indignation and Emulation, to see themselves so far outstript by those whom they Contemned, and thereupon to Embrace the Gospel, and become the People of God again. Thus as God hath ordered, That the casting away of the Iewes, should be an occasion of the Calling of the Gentiles: so again on the other hand, the Calling of the Gentiles shall be an occasion of the restoring of the Iewes.

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 fullness ?

Another Anticipation. The Apostle having shewed, That the falling away of the Iewes, was an occasion of the comming in of the Gentiles, it might be Objected, That the Conversion of the Iewes might likewise be an occasion [illegible: 1 letter]f the falling away of the Gentiles. To this he Answers Negatively, and confirmes his Answer by an Argument from the less to the greater; that if their Fall and Diminution were the riches of the Gentiles, their Calling again would be so much more, q. d. if God hath made use of the Fall and Rejection of the Iewes, for an occasion of powring out the riches or abundance of his grace upon the Nations, and of the number of believing Iewes, being so very small (which is meant by their diminishing) hath occasioned the Conversion of such a multitude of Gentiles, Then how much more will their fullness have the Effect?

i. e. Their general Conversion, the comming in of the Iews, shall so fill the World with Wonder, and the Gospel with Lustre, that a much farther Accession will be made even to the number of the believing Gentiles.

Marginal references: Or, the pa[illegible: 1 letter] city of them. Or, the decay, or, loss.

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

i. e. I speak to you of being Rich in the Faith above the Iews, because I challenge a special interest in you, in as much as I am appointed to be the Apostle of the Gentiles, and am sent chiefly unto them, vid. chap. 15.16. Act. 9.15. and 13.2. and 22.21. and 26.17. Gal. 1.16. and 2.7. Ep[illegible: 1 letter]s. 3.8. 2 Tim. 1.11. And therefore in thus setting forth your Priviledges and Blessings, I magnify mine Office.

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

q. d. And I thus Extol Gods Favour and Mercy to you, that it may be a meanes (if God please) to provoke the Iews, that are my own flesh and blood, to a holy Emulation o[illegible: 1 letter] jealousy, (vid. v. 11.) when they shall see the Gentiles possess what was promised to them. Q. How doth he say, That he may save some of them! is not God the Author of Salvation? A. Yes: but he hath given his Ministers to be Instruments therein, and called them Fellow workers with himself, 2 Cor. 6.1. vid. 1 Tim. 4.16.

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 ?

This verse containes an Argument to prove the Calling of the Iewes; not a new one, but that repeated which you had before v. 12. the substance is the same, only the terms differ: there he spake of the Fall and diminishing of the Iewes, here, of their casting away; there it was the riches, here it is the reconciling of the World. q. d. If the rejection of the Iews brought great profit to the Gentiles, their Reception and Restauration will bring abundantly more.

i. e. An occasion of Preaching the Gospel to the Gentiles, by meanes of which, they were reconciled to God. The Gospel is the Ministery of Reconciliation, 2 Cor. 5.18, 19▪ 20.

into the favour of God and the bosome of the Church.

A proverbial Speech, to signify a great Change for the better. The Conversion of that People and Nation will strengthen the things that are languishing, and like to dye in the Christian Church. It will confirm the Faith of the Gentiles, and Reconcile all their Differences in Religion, and occasion a more thorow Reformation amongst them: there will be a much more happy and flourishing Estate of the Church, even such as shall be in the end of the World, at the Resurrection of the Dead.

16. For if the first-fruit be holy, the lump is also holy : and if the root be holy, so are the branches.

Here is another Argument to prove the Iewes are not finally Rejected, because of the Covenant made with their Fathers.

Some make a difference between the the first-Fruit, and the Root, in the latter part of the verse. By the first-Fruit, they understand the Apostles, and other godly Iewes, that were at first Converted to the Christian Faith; and by the Root, they understand Abraham and the Patriarchs. Others take them for the same, and understand Abraham, Isaac, and Iacob, with the rest of the Patriarches, to be both the first-Fruit, and the Root.

By Lump and Branches, he meanes, the people of the Iewes that descended of these holy Patriarkes, and sprung from them, as branches from a Root. The great Question is▪ In what sence they are said to be Holy? Or of what holiness doth he speak? It is not meant of inherent, but of federal, or Covenant Holiness; all in an outward and visible Covenant with God, were called Holy. vid. Exod. 19.6. Dan. 8.24. many common things are called Holy in Scrip[illegible: 1 letter]ure, because Dedicated to God, and to his Service; yea, Ierusalem, though a place of great wickedness, is called a Holy City, Mat. 27.53. In such a sence as this, the Iewes are still a holy People; They have an Hereditary kind of Dedication to God; they have a federal Holiness, and relation to God, as being for ever Separated to him, in the Loynes of their [illegible: 1 word] genitors; this can never be wholly forfeited, as be[illegible: 2 letters]g Granted to all the Posterity of the Holy Patriarkes: Therefore they are called The children of the covenant, which God made with their Fathers, Act. 2.39. vid. Act. 3.25. So then God will remember in his own Time, His Covenant with the Iews, the Posterity of Abraham, &c. who are Beloved for their Fathers sake, ver. 28. Therefore, in the mean time, they should not look on themselves with Desperation; nor should the Gentiles look on them with Disdain; as it follows in the next words.

Marginal references: Or, and if.

17. And if some of the branches be broken off , and thou being a wild olive tree , were graffed in amongst them , and with them partakest of the root and fatness of the olive tree .

In this, and some following Verses, the Apostle digresseth a little, and takes occasion to prevent the Insulting of the Gentiles over the Iews; as also to perswade them to take Warning by their Example.

The unbelieving Iews.

A believing Gentile: Though he speaks as to a particular Person, yet he means the whole Body of the believing Gentiles.

A Cion taken from a wild Olive tree. i. e. From the heathenish and unbelieving World.

The believing Iews. Some Read for them, or in the place of the branches, that are broken off.

By the Root he means Abraham, &c. as before: By the Olive tree, he means the Church of Christ; by the Root, or Sap of the Root, and by the Fatness of the Olive tree, he means, All the Promises and Priviledges, the Graces and Ordinances, the spiritual Blessings and Benefits, which belonged to Abraham and his Seed, or to the true Church of God.

Marginal references: Or, but if.; Jer. 11.16.; Or, a wild [illegible: 1 letter]live branch.; Or, for them.

18. Boast not against the branches: But if thou boast, thou bearest not the root, but the root thee .

i. e. Against the Iews, who, because of their unbelief, are broken off; as if by Nature thou wert better than they, or more worthy of that Grace which is bestowed on thee. The word signifies, Throw not up thy Neck, don't carry thy self Scornfully and Insultingly.

q. d. If any will needs be so Insolent, let them know and consider, That as the Root is not beholding to the branches, but the branches to the Root: So the good Things that the Gentiles have, they receiv'd from the Iews, and not the Iews from them: The Gentile Church is Incorporated into the Iewish, and not the Iewish into the Gentile. Or else the meaning is, Despise not the Iews, for they are the natural branches of the Root that bears them. If thou Insultest over the Branches, thou dost in a manner lift up thy self against the Root: That once bore them, and now bears thee; even Abraham, who is the Father of all them that Believe. Abraham is not the Root, simply and absolutely, but Relatively, or by way of Relation to his Posterity and Off-spring.

20. Well; because of unbelief they were broken off , and thou standest by faith . Be not high-minded, but fear .

Here he brings in the Gentiles, alleadging a Reason for their Insulting over the Iews; because the Iews were broken off, that they might give place, or make way for them; and the less worthy, do alwayes give place to the more worthy. To this he Answers, First by way of Concession: Well (saith he) it is true, and I do not deny it, That the Iews were broken off, that the Gentiles might be graffed in: But then he further adds, by way of Correction or Negation; That the Worthiness of the Gentiles, was not the cause why the Iews were broken off; but it was because of their own Unbelief; they would not Accept of Christ, Iohn 1.11. They went about to establish their own righteousness, and would not submit themselves to the Righteousness of God, as 'tis in chap. 10.3. Therefore, if you Gentiles shall Reason after this manner, you plainly put a Fallacy upon your selves, and take that for a Cause which is none: You don't distinguish between the cause and the event; it fell out indeed, That the Iews being cast off, the Gentiles were received in, but this was not the Cause of that.

q. d. Neither is thy Worthiness the Cause of thy present Standing in the room of the Iews; or of having thy Station in the Church of Christ; but it is thy believing in that Christ, whom the Iews rejected. By Faith thou wast first Engraffed, and still continuest in the good Olive-tree.

q. d. Be advised, and take heed of being Self-conceited and Secure; if thou fall into their Fault, thou mayest expect the same Fate. Therefore stand in Awe, and Sin not: Thou art subject to Unbelief and Apostasy, as well as they.

Marginal references: Or, [illegible: 1 span].; Prov. 28.14. Isa. 66.2. Phil. 2.12.

21. For if God spared not the natural b[illegible: 1 letter]anches, take heed lest he also spare not thee .

This Verse is a Reason of the forementioned Admonition. q. d. If God proceeded with so much Severity against his Ancient People the Iews, you Gentiles may in Reason expect as great Severity, if you take not heed to your selves, and to your Standing.

22. Behold therefore the goodness, and severity of God: on them which fell, severity; but towards thee, goodness, if thou continue in his goodness: Otherwise thou also shalt be cut off .

In this Verse, he farther perswades the Gentiles to Humility, and Godly Fear; and suggesteth several Reasons for it. The First is taken from the Example of God's severity to the Iews, they falling into Apostacy and Unbelief; are generally cut off and cast away. A Second Reason is taken from the free-grace, and undeserved goodness of God to the poor Gentiles, who were mercifully Planted or Graffed in the room of the Iews. A Third Reason is taken from the Condition of their present Standing, which is, if they continue in His Goodness. i. e. If they continue in that State wherein His Goodness hath set them. Some think, the Cause is here put for the Effect; the goodness of God for faith, which was wrought in them by the goodness or grace of God. The Antithesis, in th[illegible: 1 letter] next Verse, shews this to be the Sence, For there he speaks of the Iews not continuing, or abiding still in Unbelief. A Fourth Reason is from the Danger that would follow, If through pride and security they should Fall and Miscarry, they would be cut off as the Iews, the natural Branches are. Some observe the change of the Word, The Iews are said to be broken off, but the Gentiles would be cut off; they would as it were be stock't up by the Roots; but that seems too critical and curious.

Marginal references: 1 Cor. 15.2[illegible: 1 letter] Heb. 3.6, 14.; Job. 15.2.

23. And they also, if they abide not still in unbelief, shall be graffed in: For God is able to graff them in again .

Here he Adds another Argument, to repress the Arrogance, and Insulting of the Gentiles; and 'tis taken from the Hope of the Iews Restauration. Though for the present, they seem to be in a desperate, and forlorn Condition; yet the Restoring, and Re-engraffing of them into the Church, is not impossible. The great Obstacle is their Unbelief, which God is able to remove. The same God that rejected them, is able to restore them: To Him all Things are possible, He can cause dead and dry Bones to Live. An Argument from the Power of God (and that in the very words of this Text) is frequently made use of in Scripture, to excite hope and assurance, Chap. 4.21. and 14.4. 2 Cor. 9.8. 2 Tim. 1.12. Heb. 2.18. and 11.19.

Marginal references: 2 Cor. 3[illegible: 1 letter]

24. For if thou wert cut out of the olive-tree which is wild by nature, and wert graffed contrary to nature into a good olive-tree; how much more shall these which be the natural branches, be graffed into their own olive-tree ?

He here shews the Probability, as well as Possibility of the Iews Conversion; because God hath done that which is more unlikely. q. d. If the Gentiles, which were a kind of wild Olive branches, were graffed into a good Olive tree, the Church of God, which is contrary to Nature, seeing Men use to graff a good Cion into a wild stock (as an Apple into a Crab) and not a wild Cion into a good Stock; how much more shall the Iews, which are the natural branches; yea, branches of that Olive-tree, into which the Gentiles are now Engraffed; be graffed into their own Olive-tree, to which formerly they did belong: According to the Custom of graffing, which was common amongst them, to graff one tree upon another, of the same kind; and grounded on Levit. 19.19.

Marginal references: Or, [illegible: 1 word] off [illegible: 1 word] the Olive [illegible: 1 word], which is [illegible: 1 word] to thee.; Or, these [illegible: 1 word] are [illegible: 1 word] to [illegible: 1 word].

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 hapned to Israel, until the fulness of the Gentiles be come in .

Here he shews there is, not only a Possibility and Probability, but a Certainty of the Iews conversion and calling. This he calleth a Mystery, or a Secret; though it was revealed in the Scripture (as you will hear) yet it was not understood; nay, the Manner, the Number, and the time of their Conversion, is still concealed and hid from us. The calling of the Gentiles was a Mystery, and a great Secret, vid. Ephes. 3.3. And so is the calling and restauration of the Iews. There are Three Particulars of this Mystery, which he makes known to the Gentiles, (and he doth it the rather, lest they should swell with a high Conceit of themselves, and proudly despise the Iews): Two of them are in this Verse; And the First is, That blindness is hapned to Israel, in part only, i. e. They were not all Blinded or Hardned; or this blindness should not last alwayes, but for a time. The latter Sence agrees best with the word Mystery; for it was no secret, that some of the Iews believed; this was told them before, ver. 2, 5, 7. Secondly, Another part of this Mystery was, That this blindness of the Iews, should continue till the Fulness of the Gentiles came in. By Fulness here, (as in ver. 12.) understand a great Number or Multitude of the Gentiles; greater, by far, than was in the Apostles days. There is another Exposition of this Clause, which I submit to Consideration: By the Gentiles, here you may understand the Romans, or the Roman Monarchy and Power (vid. Act. 4.27. and 21.11.) And by the coming in of their Fulness, may be understood, the full time of their Reign and Continuance; after which their Ruine follows. And so here is foretold the time of the calling of the Iews, which will be soon after the Destruction of Antichrist, and the Roman Hierarchy. Query, Whether this doth not agree with the Prediction of our Saviour? Luk. 21.24.

Marginal references: Or, [illegible: 1 word].

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.

Here is a Third and chief part of the afore-mentioned Mystery, that in the end, All Israel shall be Saved. By Israel, is not meant the whole Church of God, consisting of Iews and Gentiles; so that word is used, Gal. 6.16. & alibi. For then, what he spake would have been no Mystery at all; but by Israel here (as in the precedent Verse) you must understand, the Nation and People of the Iews. And by all Israel is not meant every individual Israelite, but many, or (it may be) the greatest part of them. So all is to be taken in Scripture, vid. Iohn 6.45. 1 Tim. 2.6. & alibi. Look as when he speaks of the Conversion of the Gentiles, and the coming in of their fulness, there are many (too many of them) still Unconverted. So notwithstanding the general calling of the Iews, a great many of them may remain uncalled.

The Apostle had this by Revelation, but he proves it also by Scripture. All are not agreed, from whence these Testimonies are taken; the Former is found (with some little variation, in Isa. 59.20. As for the Latter, some think it is taken from Ier. 31.33. Others think, that he joyneth two places in Isaiah together (as he did before, ver. 8.) and the last words are taken out of Isa. 27.9. The Seventy have the very words used by the Apostle. These Prophesies and Promises, though they were in part fulfilled, when Christ came in the Flesh (vid. Act. 3.26.) yet there will be a more full and conpleat Accomplishment thereof, upon the Iewish Nation and People, towards the end of the World.

Marginal references: [illegible: 1 word] 19.20. [illegible: 1 word]. 14.7. [illegible: 1 word] [illegible: 1 letter].8. & [illegible: 1 word] 16.

28. As concerning the Gospel, they are enemies for your sake; but as touching the election, they are beloved for the fathers sakes .

Here an Objection is obviated; the Gentiles might Object and say, The Iews can never return and be Saved; forasmuch as they have rejected the Gospel, and are therefore hated of God. To this he Answers by way of Concession, that it was true indeed, They had rejected the Gospel, and for this they were rejected and hated of God; but this hapned well to the Gentiles, and was to their Advantage; for the Iews refusal of the Gospel, brought it sooner to them (vid. ver. 11.) Or else the meaning is, They are Enemies of God, and of his Gospel; and the rather reject it, because you Gentiles embrace it: They think the worse of the Gospel, because you believe and profess it. Then he adds by way of Correction, That they were not yet in such desperate Circumstances; but in regard of Election, they are beloved for the Fathers sakes. By Election, he means, Either God's Choosing them to eternal Life: Or rather, His Choosing that Nation and People, above all other Nations and People of the World, to be his peculiar People. vid. Deut. 7.6. Psal. 135.4. Act. 13.46. And by God's Love to them, he means, His Love of good Will, which He had to that People still, for their Fathers sakes: Not because of the Merit of their Fathers, but because of the Covenant made with their Fathers; because they are Descended of those Fathers, to whom God had Promised, That He would be their God, and the God of their Seed after them; Aye, and of their Seeds Seed for ever; which Promises of God, the infidelity of many of them, can't wholly frustrate.

29. For the gifts and calling of God are without repentance .

These words considered simply, and abstractedly, afford this Truth; That the special Gifts of God, his Election, Justification, Adoption, and in particular effectual Calling, are irrevocable. God never repents of giving, nor we of receiving them. 'Tis otherwise with common Gifts and Graces, 1 Sam. 15.11. But if you consider these words Relatively, as you respect what went before; the Sence seems to be this, That the gifts and calling of God, whereby He was pleas'd to Adopt the Posterity of Abraham; and to engage Himself by Covenant to them, are inviolable, and are such as shall never be reversed or repented of.

Marginal references: Num. 23.19.

31. Even so have these also now not believed, that through your mercy they also may obtain mercy .

This is the last Argument, to prove the conversion and calling of the Iews, which is further confirm'd, v. 32. The Argument is taken from the like dealing of God with the Gentiles, after a long time of infidelity, he received them to Mercy; therefore He will also at last Receive the Iews. He Argues from the Less to the Greater; If the infidelity of the Iews was the occasion of mercy to the Gentiles, much more shall the mercy shewed to the Gentiles, be an occasion of shewing Mercy to the Iews. q. d. There is more Force in that which is good, to produce a good Effect, than in that which is evil, to have a good Event: Therefore, if the Vnbelief of the Iews had so good an Event, as to occasion the Conversion of the Gentiles; Why may we not think, That the calling of the Gentiles will contribute to the Conversion of the Iews? (vid. ver. 11, 14.) when the Iews shall see the Gentiles Mercy, i. e. God's Mercy to them: How the whole World flourisheth under the Profession of Christianity; how the Messias is in vain expected by them; how their Nation is dispersed, &c. Then they shall at last come in and cleave to Christ, and be mercifully Received by Him.

Marginal references: Or, not obeyed.

32. For God hath concluded them all in unbelief, that he might have mercy upon all .

q. d. God hath, in just Judgment, shut up both Iews and Gettiles, equally and successively, in unbelief, as in a Prison, that so, in His own time, He might fulfill the Counsel of his Will, in shewing undeserved mercy unto all; i. e. Unto both Iews and Gentiles; First the Iews, and then the Gentiles; and then at last, both to Iews and Gentiles. By All here, the means, Those that shall believe, whether of one sort or of the other, as appears from that parallel place, Gal. 3.22. Luther, in a very great Conflict, had much Support from this Text.

Marginal references: Chap. 3.9.; Or, shut up all together.

33. O the depth of the riches both of the wisdom and knowledge of God ! how unsearchable are his judgments, and his ways past finding out !

In this, and the following Verses, is the Conclusion of all that he had delivered; especially in this, and the Two preceding Chapters. He had spoken of many profound Mysteries; and Answered many critical Questions: And here he makes a Pause, and falls into an Admiration of God, his abundant Wisdom and Knowledge. He seems here to be like a Man that wades into the Waters, till he begins to feel no Bottom, and then he cryes out, O the depth! and goes no farther.

i. e. The unmeasurable, unconceivable Abundance of his Wisdom and Knowledge. Some distinguish these, Two; Others take them for the same, vid. Col. 2.3.

Some distinguish betwixt the Iudgments and wayes of God; By the Former, Understanding his Decrees and Purposes concerning Nations or Persons: By the Latter, The Methods of his Providence in his Dealings with them: Others think the same thing is meant by an Ingemination, which is Familiar amongst the Hebrews. He sayes, of God's Iudgments, That they are unsearchable; therefore, not to be Complained of, Censured, or to be narrowly Pryed into; and of his wayes, that they are past finding out; the same in Sence with unsearchable: 'Tis a Metaphor from Hounds, who have no Footstep or Scent of the Game which they pursue: Nor can Men trace the Lord, or find out the Reason of his Doings; as none can Line out the Way of a Ship in the Sea, or an Eagle in the Air, &c. Some restrain the Sence, to the wayes of God in disposing and ordering the Election and Rejection of Men.

Marginal references: Psal. 36.6.; Job 11.7.; Or, not to be traced.

34. For who hath known the mind of the Lord, or who hath been his counsellor .

i. e. Who knoweth what God is about to do, or who hath given his Advice about the Doing of it? This is taken out of Isa. 40.13, 14.

Marginal references: Jer. 23.18. 1 Cor. 2.16.; Job 36.22.

35. Or who hath first given to him, and it shall be recompensed to him again ?

q. d. If any Man hath obliged God, by any thing he hath done for Him, he shall have an ample Reward. Alluding (as some think) to Iob 41.11. But seeing this cannot be, and that God is Indebted unto none; therefore the Salvation of all, is of meer grace and mercy; and there is no cause of Complaining, if He deal more Bountifully with some, than with others.

36. For of him, and through him, and to him are all things : To whom be glory for ever. Amen .

i. e. All things are of him, as the efficient Cause; through him, as the disposing Cause; to Him as the final Cause. They are of Him, without any other Motive; through him, without any assistance; and to him, without any other end, i. e. For his Sake alone.

An usual Doxology in Scripture, vid. Gal. 1.5. 2 Tim. 4.18. Heb. 13.21. 1 Pet. 5.11.

Marginal references: 1 Cor 8.6. Col. 1.16.; Gr. to him.

The State of the Jews; The State of the Gentiles; The Gentiles Warned; The Future Conversion of the Jews. (a. d. 58.)

1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5 Even so then at this present time also there is a remnant according to the election of grace. 6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: 10 Let their eyes be darkened, that they may not see, and bow down their back alway. 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. 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? 13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14 If by any means I may provoke to emulation them which are my flesh, and might save some of them. 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? 16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: 21 For if God spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? 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 fulness of the Gentiles be come in. 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: 27 For this is my covenant unto them, when I shall take away their sins. 28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. 29 For the gifts and calling of God are without repentance. 30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 Even so have these also now not believed, that through your mercy they also may obtain mercy. 32 For God hath concluded them all in unbelief, that he might have mercy upon all.

The apostle proposes here a plausible objection, which might be urged against the divine conduct in casting off the Jewish nation (v. 1): "Hath God cast away his people? Is the rejection total and final? Are they all abandoned to wrath and ruin, and that eternal? Is the extent of the sentence so large as to be without reserve, or the continuance of it so long as to be without repeal? Will he have no more a peculiar people to himself?" In opposition to this, he shows that there was a great deal of goodness and mercy expressed along with this seeming severity, particularly he insists upon three things:—1. That, though some of the Jews were cast off, yet they were not all so. 2. That, though the body of the Jews were cast off, yet the Gentiles were taken in. And, 3. That, though the Jews were cast off at present, yet in God's due time they should be taken into his church again.

I. The Jews, it is true, were many of them cast off, but not all. The supposition of this he introduces with a God forbid. He will by no means endure such a suggestions. God had made a distinction between some of them and others.

1. There was a chosen remnant of believing Jews, that obtained righteousness and life by faith in Jesus Christ, v. 1-7. These are said to be such as he foreknew (v. 2), that is, had thoughts of love to, before the world was; for whom he thus foreknew he did predestinate. her lies the ground of the difference. They are called the election (v. 7), that is, the elect, God's chosen ones, whom he calls the election, because that which first distinguished them from the dignified them above others was God's electing love. Believers are the election, all those and those only whom God hath chosen. Now,

(1.) He shows that he himself was one of them: For I also am an Israelite; as if he had said, "Should I say that all the Jews are rejected, I should cut off my own claims, and see myself abandoned." Paul was a chosen vessel (Acts ix. 15), and yet he was of the seed of Abraham, and particularly of the tribe of Benjamin, the least and youngest of all the tribes of Israel.

(2.) He suggests that as in Elias's time, so now, this chosen remnant was really more and greater than one would think it was, which intimates likewise that it is no new nor unusual thing for God's grace and favour to Israel to be limited and confined to a remnant of that people; for so it was in Elijah's time. The scripture saith it of Elias, en Elia—in the story of Elias, the great reformer of the Old Testament. Observe, [1.] His mistake concerning Israel; as if their apostasy in the days of Ahab was so general that he himself was the only faithful servant God had in the world. He refers to 1 Kings xix. 14, where (it is here said) he maketh intercession to God against Israel. A strange kind of intercession: entynchanei to Theo kata tou Israel—He deals with God against Israel; so it may be read; so entynchano is translated, Acts xxv. 24. The Jews enetychon moi—have dealt with me. In prayer we deal with God, commune with him, discourse with him: it is said of Elijah (Jam. v. 17) that he prayed in praying. We are then likely to pray in praying, to make a business of that duty, when we pray as those that are dealing with God in the duty. Now Elijah in this prayer spoke as if there were one left faithful in Israel but himself. See to what a low ebb the profession of religion may sometimes be brought, and how much the face of it may be eclipsed, that the most wise and observing men may give it up for gone. So it was in Elijah's time. That which makes the show of a nation is the powers and the multitude. The powers of Israel were then persecuting powers: They have killed thy prophets, and digged down thine altars, and they seek my life. The multitude of Israel were then idolatrous: I am left alone. Thus those few that were faithful to God were not only lost in the crowd of idolaters, but crushed and driven into corners by the rage of persecutors. When the wicked rise, a man is hidden, Prov. xxviii. 12.—Digged down thine altars; not only neglected them, and let them go out of repair, but digged them down. When altars were set up for Baal, it is no wonder if God's altars were pulled down; they could not endure that standing testimony against their idolatry. This was his intercession against Israel; as if he had said, "Lord, is not this a people ripe for ruin, worthy to be cast off? What else canst thou do for thy great name?" It is a very sad thing for any person or people to have the prayers of God's people against them, especially of God's prophets, for God espouses, and sooner or later will visibly own, the cause of his praying people. [2.] The rectifying of this mistake by the answer of God (v. 4): I have reserved. Note, First, Things are often much better with the church of God than wise and good men think they are. They are ready to conclude hardly, and to give up all for gone, when it is not so. Secondly, In times of general apostasy, there is usually a remnant that keep their integrity—some, though but a few; all do not go one way. Thirdly, That when there is a remnant who keep their integrity in times of general apostasy it is God that reserves to himself that remnant. If he had left them to themselves, they had gone down the stream with the rest. It is his free and almighty grace that makes the difference between them and others.—Seven thousand: a competent number to bear their testimony against the idolatry of Israel, and yet, compared with the many thousands of Israel, a very small number, one of a city, and two of a tribe, like the grape-gleanings of the vintage. Christ's flock is but a little flock; and yet, when they come all together at last, they will be a great and innumerable multitude, Rev. vii. 9. Now the description of this remnant is that they had not bowed the knee to the image of Baal, which was then the reigning sin of Israel. In court, city, and country, Baal had the ascendant; and the generality of people, more or less, paid their respect to Baal. The best evidence of integrity is a freedom from the present prevailing corruptions of the times and places that we live in, to swim against the stream when it is strong. Those God will own for his faithful witnesses that are bold in bearing their testimony to the present truth, 2 Pet. i. 12. This is thank-worthy, not to bow to Baal when every body bows. Sober singularity is commonly the badge of true sincerity. [3.] The application of this instance to the case in hand: Even so at this present time, v. 5-7. God's methods of dispensation towards his church are as they used to be. As it has been, so it is. In Elijah's time there was a remnant, and so there is now. If then there was a remnant left under the Old Testament, when the displays of grace were less clear and the pourings out of the Spirit less plentiful, much more now under the gospel, when the grace of God, which bringeth salvation, appears more illustrious.—A remnant, a few of many, a remnant of believing Jews when the rest were obstinate in their unbelief. This is called a remnant according to the election of grace; they are such as were chosen from eternity in the counsels of divine love to be vessels of grace and glory. Whom he did predestinate those he called. If the difference between them and others be made purely by the grace of God, as certainly it is (I have reserved them, saith he, to myself), then it must needs be according to the election; for we are sure that whatever God does he does it according to the counsel of his own will. Now concerning this remnant we may observe, First, Whence it takes its rise, from the free grace of God (v. 6), that grace which excludes works. The eternal election, in which the difference between some and others is first founded, is purely of grace, free grace; not for the sake of works done or foreseen; if so, it would not be grace. Gratia non est ullo modo gratia, si non sit omni modo gratuita—It is not grace, properly so called, if it be not perfectly free. Election is purely according to the good pleasure of his will, Eph. i. 5. Paul's heart was so full of the freeness of God's grace that in the midst of his discourse he turns aside, as it were, to make this remark, If of grace, then not of works. And some observe that faith itself, which in the matter of justification if opposed to works, is here included in them; for faith has a peculiar fitness to receive the free grace of God for our justification, but not to receive that grace for our election. Secondly, What it obtains: that which Israel, that is, the body of that people, in van sought for (v. 7): Israel hath not obtained that which he seeketh for, that is, justification, and acceptance with God (see ch. ix. 31), but the election have obtained it. In them the promise of God has its accomplishment, and God's ancient kindness for that people is remembered. He calls the remnant of believers, not the elect, but the election, to show that the sole foundation of all their hopes and happiness is laid in election. They were the persons whom God had in his eye in the counsels of his love; they are the election; they are God's choice. Such was the favour of God to the chosen remnant. But,

2. The rest were blinded, v. 7. Some are chosen and called, and the call is made effectual. But others are left to perish in their unbelief; nay, they are made worse by that which should have made them better. The gospel, which to those that believed was the savour of life unto life, to the unbelieving was the savour of death unto death. The same sun softens wax and hardens clay. Good old Simeon foresaw that the child Jesus was set for the fall, as well as for the rising again, of many in Israel, Luke ii. 34.—Were blinded; eporothesan—they were hardened; so some. They were seared, and made brawny and insensible. They could neither see the light, nor feel the touch, of gospel grace. Blindness and hardness are expressive of the same senselessness and stupidity of spirit. They shut their eyes, and would not see; this was their sin: and then God, in a way of righteous judgment, blinded their eyes, that they could not see; this was their punishment. This seemed harsh doctrine: to qualify it, therefore, he vouches two witnesses out of the Old Testament, who speak of such a thing.

(1.) Isaiah, who spoke of such a judgment in his day, ch. xxix. 10; vi. 9. The spirit of slumber, that is, an indisposedness to mind either their duty or interest. They are under the power of a prevailing unconcernedness, like people that are slumbering and sleeping; not affected with any thing that is said or done. They were resolved to continue as they were, and would not stir. The following words explain what is meant by the spirit of slumber: Eyes, that they should not see, and ears, that they should not hear. They had the faculties, but in the things that belonged to their peace they had not the use of those faculties; they were quite infatuated, they saw Christ, but they did not believe in him; they heard his word, but they did not receive it; and so both their hearing and their seeing were in vain. It was all one as if they had neither seen nor heard. Of all judgments spiritual judgments are the sorest, and most to be dreaded, though they make the least noise.—Unto this day. Ever since Esaias prophesied, this hardening work has been in the doing; some among them have been blind and senseless. Or, rather, ever since the first preaching of the gospel: though they have had the most convincing evidences that could be of the truth of it, the most powerful preaching, the fairest offers, the clearest calls from Christ himself, and from his apostles, yet to this day they are blinded. It is still true concerning multitudes of them, even to this day in which we live; they are hardened and blinded, the obstinacy and unbelief go by succession from generation to generation, according to their own fearful imprecation, which entailed the curse: His blood be upon us and upon our children.

(2.) David (v. 9, 10), quoted from Ps. lxix. 22, 23, where David having in the Spirit foretold the sufferings of Christ from his own people the Jews, particularly that of their giving him vinegar to drink (v. 21, which was literally fulfilled, Matt. xxvii. 48), an expression of the greatest contempt and malice that could be, in the next words, under the form of an imprecation, he foretels the dreadful judgments of God upon them for it: Let their table become a snare, which the apostle here applies to the present blindness of the Jews, and the offence they took at the gospel, which increased their hardness. This teaches us how to understand other prayers of David against his enemies; they are to be looked upon as prophetic of the judgments of God upon the public and obstinate enemies of Christ and his kingdom. His prayer that it might be so was a prophecy that it should be so, and not the private expression of his own angry resentments. It was likewise intended to justify God, and to clear his righteousness in such judgments. He speaks here, [1.] Of the ruin of their comforts: Let their table be made a snare, that is, as the psalmist explains it, Let that which should be for their welfare be a trap to them. The curse of God will turn meat into poison. It is a threatening like that in Mal. ii. 2, I will curse your blessings. Their table a snare, that is, an occasion of sin and an occasion of misery. Their very food, that should nourish them, shall choke them. [2.] Of the ruin of their powers and faculties (v. 10), their eyes darkened, their backs bowed down, that they can neither find the right way, nor, if they could, are they able to walk in it. The Jews, after their national rejection of Christ and his gospel, became infatuated in their politics, so that their very counsels turned against them, and hastened their ruin by the Romans. They looked like a people designed for slavery and contempt, their backs bowed down, to be ridden and trampled upon by all the nations about them. Or, it may be understood spiritually; their backs are bowed down in carnality and worldly-mindedness. Curvæ in terris animæ—They mind earthly things. This is an exact description of the state and temper of the present remainder of that people, than whom, if the accounts we have of them be true, there is not a more worldly, wilful, blind, selfish, ill-natured, people in the world. They are manifestly to this day under the power of this curse. Divine curses will work long. It is a sign we have our eyes darkened if we are bowed down in worldly-mindedness.

II. Another thing which qualified this doctrine of the rejection of the Jews was that though they were cast off and unchurched, yet the Gentiles were taken in (v. 11-14), which he applies by way of caution to the Gentiles, v. 17-22.

1. The rejection of the Jews made room for the reception of the Gentiles. The Jews' leavings were a feast for the poor Gentiles (v. 11): "Have they stumbled that they should fall? Had God no other end in forsaking and rejecting them than their destruction?" He startles at this, rejecting the thought with abhorrence, as usually he does when any thing is suggested which seems to reflect upon the wisdom, or righteousness, or goodness of God: God forbid! no, through their fall salvation is come to the Gentiles. Not but that salvation might have come to the Gentiles if they had stood; but by the divine appointment it was so ordered that the gospel should be preached to the Gentiles upon the Jews' refusal of it. Thus in the parable (Matt. xxii. 8, 9), Those that were first bidden were not worthy—Go ye therefore into the highways, Luke xiv. 21. And so it was in the history (Acts xiii. 46): It was necessary that the word of God should first have been spoken to you; but, seeing you put it from you, lo, we turn to the Gentiles; so Acts xviii. 6. God will have a church in the world, will have the wedding furnished with guests; and, if one will not come, another will, or why was the offer made? The Jews had the refusal, and so the tender came to the Gentiles. See how Infinite Wisdom brings light out of darkness, good out of evil, meat out of the eater, and sweetness out of the strong. To the same purport he says (v. 12), The fall of them was the riches of the world, that is, it hastened the gospel so much the sooner into the Gentile world. The gospel is the greatest riches of the place where it is; it is better than thousands of gold and silver. Or, The riches of the Gentiles was the multitude of converts among them. True believers are God's jewels. To the same purport (v. 15): The casting away of them is the reconciling of the world. God's displeasure towards them made way for his favour towards the Gentiles. God was in Christ reconciling the world, 2 Cor. v. 19. And therefore he took occasion from the unbelief of the Jews openly to disavow and disown them, though they had been his peculiar favourites, to show that in dispensing his favours he would now no longer act in such a way of peculiarity and restriction, but that in every nation he that feared God and wrought righteousness should be accepted of him, Acts x. 34, 35.

2. The use that the apostle makes of this doctrine concerning the substitution of the Gentiles in the room of the Jews.

(1.) As a kinsman to the Jews, here is a word of excitement and exhortation to them, to stir them up to receive and embrace the gospel-offer. This God intended in his favour to the Gentiles, to provoke the Jews to jealousy (v. 11), and Paul endeavours to enforce it accordingly (v. 14): If by any means I might provoke to emulation those who are my flesh. "Shall the despised Gentiles run away with all the comforts and privileges of the gospel, and shall not we repent of our refusal, and now at last put in for a share? Shall not we believe and obey, and be pardoned and saved, as well as the Gentiles?" See an instance of such an emulation in Esau, Gen. xxviii. 6-9. There is a commendable emulation in the affairs of our souls: why should not we be as holy and happy as any of our neighbours? In this emulation there needs no suspicion, undermining or countermining; for the church has room enough, and the new covenant grace and comfort enough, for us all. The blessings are not lessened by the multitudes of the sharers.—And might save some of them. See what was Paul's business, to save souls; and yet the utmost he promises himself is but to save some. Though he was such a powerful preacher, spoke and wrote with such evidence and demonstration of the Spirit, yet of the many he dealt with he could but save some. Ministers must think their pains well bestowed if they can but be instrumental to save some.

(2.) As an apostle to the Gentiles, here is a word of caution for them: "I speak to you Gentiles. You believing Romans, you hear what riches of salvation are come to you by the fall of the Jews, but take heed lest you do any thing to forfeit it." Paul takes this, as other occasions, to apply his discourse to the Gentiles, because he was the apostle of the Gentiles, appointed for the service of their faith, to plant and water churches in the Gentile nations. This was the purport of his extraordinary mission, Acts xxii. 21, I will send thee far hence unto the Gentiles; compare Acts ix. 15. It was likewise the intention of his ordination, Gal. ii. 9. Compare Acts xiii. 2. It ought to be our great and special care to do good to those that are under our charge: we must particularly mind that which is our own work. It was an instance of God's great love to the poor Gentiles that he appointed Paul, who in gifts and graces excelled all the apostles, to be the apostle of the Gentiles. The Gentile world was a wider province; and the work to be done in it required a very able, skilful, zealous, courageous workman: such a one was Paul. God calls those to special work whom he either sees or makes fit for it.—I magnify my office. There were those that vilified it, and him because of it. It was because he was the apostle of the Gentiles that the Jews were so outrageous against him (Acts xxii. 21, 22), and yet he thought never the worse of it, though it set him up as the butt of all the Jewish rage and malice. It is a sign of true love to Jesus Christ to reckon that service and work for him truly honourable which the world looks upon with scorn, as mean and contemptible. The office of the ministry is an office to be magnified. Ministers are ambassadors for Christ, and stewards of the mysteries of God, and for their work's sake are to be esteemed highly in love.—My office; ten diakonian mou—my ministry, my service, not my lordship and dominion. It was not the dignity and power, but the duty and work, of an apostle, that Paul was so much in love with. Now two things he exhorts the Gentiles to, with reference to the rejected Jews:—

[1.] To have a respect for the Jews, notwithstanding, and to desire their conversion. This is intimated in the prospect he gives them of the advantage that would accrue to the church by their conversion, v. 12, 15. It would be as life from the dead; and therefore they must not insult and triumph over those poor Jews, but rather pity them, and desire their welfare, and long for the receiving of them in again.

[2.] To take heed to themselves, lest they should stumble and fall, as they Jews had done, v. 17-22. Here observe,

First, The privilege which the Gentiles had by being taken into the church. They were grafted in (v. 17), as a branch of a wild olive into a good olive, which is contrary to the way and custom of the husbandman, who grafts the good olive into the bad; but those that God grafts into the church he finds wild and barren, and good for nothing. Men graft to mend the tree; but God grafts to mend the branch. 1. The church of God is an olive-tree, flourishing and fruitful as an olive (Ps. lii. 8; Hos. xiv. 6), the fruit useful for the honour both of God and man, Judg. ix. 9. 2. Those that are out of the church are as wild olive-trees, not only useless, but what they do produce is sour and unsavoury: Wild by nature, v. 24. This was the state of the poor Gentiles, that wanted church privileges, and in respect of real sanctification; and it is the natural state of every one of us, to be wild by nature. 3. Conversion is the grafting in of wild branches into the good olive. We must be cut off from the old stock, and be brought into union with a new root. 4. Those that are grafted into the good olive-tree partake of the root and fatness of the olive. It is applicable to a saving union with Christ; all that are by a lively faith grafted into Christ partake of him as the branches of the root—receive from his fulness. But it is here spoken of a visible church-membership, from which the Jews were as branches broken off; and so the Gentiles were grafted in, autois—among those that continued, or in the room of those that were broken off. The Gentiles, being grafted into the church, partake of the same privileges that the Jews did, the root and fatness. The olive-tree is the visible church (called so Jer. xi. 16); the root of this tree was Abraham, not the root of communication, so Christ only is the root, but the root of administration, he being the first with whom the covenant was so solemnly made. Now the believing Gentiles partake of this root: he also is ason of Abraham (Luke xix. 9), the blessing of Abraham comes upon the Gentiles (Gal. iii. 14), the same fatness of the olive-tree, the same for substance, special protection, lively oracles, means of salvation, a standing ministry, instituted ordinances; and, among the rest, the visible church-membership of their infant seed, which was part of the fatness of the olive-tree that the Jews had, and cannot be imagined to be denied to the Gentiles.

Secondly, A caution not to abuse these privileges. 1. "Be not proud (v. 18): Boast not against the branches. Do not therefore trample upon the Jews as a reprobate people, nor insult over those that are broken off, much less over those that do continue." Grace is given, not to make us proud, but to make us thankful. The law of faith excludes all boasting either of ourselves or against others. "Do not say (v. 19): They were broken off that I might be grafted in; that is, do not think that thou didst merit more at the hand of God than they, or didst stand higher in his favour." "But remember, thou bearest not the root, but the root thee. Though thou art grafted in, thou art still but a branch borne by the root; nay, and an engrafted branch, brought into the good olive contrary to nature (v. 24), not free-born, but by an act of grace enfranchised and naturalized. Abraham, the root of the Jewish church, is not beholden to thee; but thou art greatly obliged to him, as the trustee of the covenant and the father of many nations. Therefore, if thou boast, know (this word must be supplied to clear the sense) thou bearest not the root but the root thee." 2. "Be not secure (v. 20): Be not high-minded, but fear. Be not too confident of your own strength and standing." A holy fear is an excellent preservative against high-mindedness: happy is the man that thus feareth always. We need not fear but God will be true to his word; all the danger is lest we be false to ours. Let us therefore fear, Heb. iv. 1. The church of Rome now boasts of a patent of perpetual preservation; but the apostle here, in his epistle to that church when she was in her infancy and integrity, enters an express caveat against that boast, and all claims of that kind.—Fear what? "Why fear lest thou commit a forfeiture as they have done, lest thou lose the privileges thou now enjoyest, as they have lost theirs." The evils that befal others should be warnings to us. Go (saith God to Jerusalem Jer. vii. 12), and see what I did to Shiloh; so now, let all the churches of God go and see what he did to Jerusalem, and what is become of the day of their visitation, that we may hear and fear, and take heed of Jerusalem's sin. The patent which churches have of their privileges is not for a certain term, nor entailed upon them and their heirs; but it runs as long as they carry themselves well, and no longer. Consider, (1.) "How they were broken off. It was not undeservedly, by an act of absolute sovereignty and prerogative, but because of unbelief." It seems, then, it is possible for churches that have long stood by faith to fall into such a state of infidelity as may be their ruin. Their unbelief did not only provoke God to cut them off, but they did by this cut themselves off; it was not only the meritorious, but the formal cause of their separation. "Now, thou art liable to the same infirmity and corruption that they fell by." Further observe, They were natural branches (v. 21), not only interested in Abraham's covenant, but descending from Abraham's loins, and so born upon the premises, and thence had a kind of tenant-right: yet, when they sunk into unbelief, God did not spare them. Prescription, long usage, the faithfulness of their ancestors, would not secure them. It was in vain to plead, though they insisted much upon it, that they were Abraham's seed, Matt. iii. 9; John viii. 33. It is true they were the husbandmen to whom the vineyard was first let out; but, when they forfeited it, it was justly taken from them, Matt. xxi. 41, 43. This is called here severity, v. 22. God laid righteousness to the line and judgment to the plummet, and dealt with them according to their sins. Severity is a word that sounds harshly; and I do not remember that it is any where else in scripture ascribed to God; and it is here applied to the unchurching of the Jews. God is most severe towards those that have been in profession nearest to him, if they rebel against him, Amos iii. 2. Patience and privileges abused turn to the greatest wrath. Of all judgments, spiritual judgments are the sorest; for of these he is here speaking, v. 8. (2.) "How thou standest, thou that art engrafted in." He speaks to the Gentile churches in general, though perhaps tacitly reflecting on some particular person, who might have expressed some such pride and triumph in the Jews' rejection. "Consider then," [1.] "By what means thou standest: By faith, which is a depending grace, and fetches in strength from heaven. Thou dost not stand in any strength of thy own, of which thou mightest be confident: thou art no more than the free grace of God makes thee, and his grace is his own, which he gives or withholds at pleasure. That which ruined them was unbelief, and by faith thou standest; therefore thou hast no faster hold than they had, thou standest on no firmer foundation than they did." [2.] "On what terms (v. 22): Towards thee goodness, if thou continue in his goodness, that is, continue in a dependence upon and compliance with the free grace of God, the want of which it was that ruined the Jews—if thou be careful to keep up thine interest in the divine favour, by being continually careful to please God and fearful of offending him." The sum of our duty, the condition of our happiness, is to keep ourselves in the love of God. Fear the Lord and his goodness. Hos. iii. 5.

III. Another thing that qualified this doctrine of the Jews' rejection is that, though for the present they are cast off, yet the rejection is not final; but, when the fulness of time is come, they will be taken in again. They are not cast off for ever, but mercy is remembered in the midst of wrath. Let us observe,

1. How this conversion of the Jews is here described. (1.) It is said to be their fulness (v. 12), that is, the addition of them to the church, the filling up again of that place which became vacant by their rejection. This would be the enriching of the world (that is, the church in the world) with a great deal of light and strength and beauty. (2.) It is called the receiving of them. The conversion of a soul is the receiving of that soul, so the conversion of a nation. They shall be received into favour, into the church, into the love of Christ, whose arms are stretched out for the receiving of all those that will come to him. And this will be as life from the dead—so strange and surprising, and yet withal so welcome and acceptable. The conversion of the Jews will bring great joy to the church. See Luke xv. 32, He was dead, and is alive; and therefore it was meet we should make merry and be glad. (3.) It is called the grafting of them in again (v. 23), into the church, from which they had been broken off. That which is grafted in receives sap and virtue from the root; so does a soul that is truly grafted into the church receive life, and strength, and grace from Christ the quickening root. They shall be grafted into their own olive-tree (v. 24); that is, into the church of which they had formerly been the most eminent and conspicuous members, to retrieve those privileges of visible church-membership which they had so long enjoyed, but have now sinned away and forfeited by their unbelief. (4.) It is called the saving of all Israel, v. 26. True conversion may well be called salvation; it is salvation begun. See Acts ii. 47. The adding of them to the church is the saving of them: tous sozomenous, in the present tense, are saved. When conversion-work goes on, salvation-work goes on.

2. What it is grounded upon, and what reason we have to look for it.

(1.) Because of the holiness of the first-fruits and the root, v. 16. Some by the first-fruits understand those of the Jews that were already converted to the faith of Christ and received into the church, who were as the first-fruits dedicated to God, as earnests of a more plentiful and sanctified harvest. A good beginning promises a good ending. Why may we not suppose that others may be savingly wrought upon as well as those who are already brought in? Others by the first-fruits understand the same with the root, namely, the patriarchs, Abraham, Isaac, and Jacob, from whom the Jews descended, and with whom, as the prime trustees, the covenant was deposited: and so they were the root of the Jews, not only as a people, but as a church. Now, if they were holy, which is not meant so much of inherent as of federal holiness—if they were in the church and in the covenant—then we have reason to conclude that God hath a kindness for the lump—the body of that people; and for the branches—the particular members of it. The Jews are in a sense a holy nation (Exod. xix. 6), being descended from holy parents. Now it cannot be imagined that such a holy nation should be totally and finally cast off. This proves that the seed of believers, as such, are within the pale of the visible church, and within the verge of the covenant, till they do, by their unbelief, throw themselves out; for, if the root be holy, so are the branches. Though real qualifications are not propagated, yet relative privileges are. Though a wise man does not beget a wise man, yet a free man begets a free man. Though grace does not run in the blood, yet external privileges do (till they are forfeited), even to a thousand generations. Look how they will answer it another day that cut off the entail, by turning the seed of the faithful out of the church, and so not allowing the blessing of Abraham to come upon the Gentiles. The Jewish branches are reckoned holy, because the root was so. This is expressed more plainly (v. 28): They are beloved for the fathers' sakes. In this love to the fathers the first foundation of their church-state was laid (Deut. iv. 37): Because he loved they fathers, therefore he chose their seed after them. And the same love would revive their privileges, for still the ancient loving-kindness is remembered; they are beloved for the fathers' sakes. It is God's usual method of grace. Kindness to the children for the father's sake is therefore called the kindness of God, 2 Sam. ix. 3, 7. Though, as concerning the gospel (namely, in the present dispensation of it), they are enemies to it for your sakes, that is, for the sake of the Gentiles, against whom they have such an antipathy; yet, when God's time shall come, this will wear off, and God's love to their fathers will be remembered. See a promise that points at this, Lev. xxvi. 42. The iniquity of the fathers is visited but to the third and fourth generation; but there is mercy kept for thousands. Many fare the better for the sake of their godly ancestors. It is upon this account that the church is called their own olive-tree. Long it had been their own peculiar, which is some encouragement to us to hope that there may be room for them in it again, for old acquaintance-sake. That which hath been may be again. Though particular persons and generations wear off in unbelief, yet there having been a national church-membership, though for the present suspended, we may expect that it will be revived.

(2.) Because of the power of God (v. 23): God is able to graft them in again. The conversion of souls is a work of almighty power; and when they seem most hardened, and blinded, and obstinate, our comfort is that God is able to work a change, able to graft those in that have been long cast out and withered. When the house is kept by the strong man armed, with all his force, yet God is stronger than he, and is able to dispossess him. The condition of their restoration is faith: If they abide not still in unbelief. So that nothing is to be done but to remove that unbelief that is the great obstacle; and God is able to take that away, though nothing less than an almighty power will do it, the same power that raised up Christ from the dead, Eph. i. 19, 29. Otherwise, can these dry bones live?

(3.) Because of the grace of God manifested to the Gentiles. Those that have themselves experienced the grace of God, preventing, distinguishing grace, may thence take encouragement to hope well concerning others. This is his argument (v. 24): "If thou wast grafted into a good olive, that was wild by nature, much more shall these that were the natural branches, and may therefore be presumed somewhat nearer to the divine acceptance." This is a suggestion very proper to check the insolence of those Gentile Christians that looked with disdain and triumph upon the condition of the rejected Jews, and trampled upon them; as if he had said, "Their condition, bad as it is, is not so bad as yours was before your conversion; and therefore why may it not be made as good as yours is?" This is his argument (v. 30, 31): As you in times past have not, &c. It is good for those that have found mercy with God to be often thinking what they were in time past, and how they obtained that mercy. This would help to soften our censures of those that still continue in unbelief, and quicken our prayers for them. He argues further from the occasion of the Gentiles' call, that is, the unbelief of the Jews; thence it took rise: "You have obtained mercy through their unbelief; much more shall they obtain mercy through your mercy. If the putting out of their candle was the lighting of yours, by that power of God which brings good out of evil, much more shall the continued light of your candle, when God's time shall come, be a means of lighting theirs again." "That through your mercy they might obtain mercy, that is, that they may be beholden to you, as you have been to them." He takes it for granted that the believing Gentiles would do their utmost endeavour to work upon the Jews—that, when God had persuaded Japhet, Japhet would be labouring to persuade Shem. True grace hates monopolies. Those that have found mercy themselves should endeavour that through their mercy others also may obtain mercy.

(4.) Because of the promises and prophecies of the Old Testament, which point at this. He quotes a very remarkable one, v. 26, from Isa. lix. 20, 21. Where we may observe, [1.] The coming of Christ promised: There shall come out of Zion the deliverer. Jesus Christ is the great deliverer, which supposes mankind in a state of misery and danger. In Isaiah it is, the Redeemer shall come to Zion. There he is called the Redeemer; here the deliverer; he delivers in a way of redemption, by a price. There he is said to come to Zion, because when the prophet prophesied he was yet to come into the world, and Zion was his first head-quarters. Thither he came, there he took up his residence: but, when the apostle wrote this, he had come, he had been in Zion; and he is speaking of the fruits of his appearing, which shall come out of Zion; thence, as from the spring, issued forth those streams of living water which in the everlasting gospel watered the nations. Out of Zion went forth the law, Isa. ii. 3. Compare Luke xxiv. 47. [2.] The end and purpose of this coming: He shall turn away ungodliness from Jacob. Christ's errand into the world was to turn away ungodliness, to turn away the guilt by the purchase of pardoning mercy, and to turn away the power by the pouring out of renewing grace, to save his people from their sins (Matt. i. 21), to separate between us and our sins, that iniquity might not be our ruin, and that it might not be our ruler. Especially to turn it away from Jacob, which is that for the sake of which he quotes the text, as a proof of the great kindness God intended for the seed of Jacob. What greater kindness could he do them than to turn away ungodliness from them, to take away that which comes between them and all happiness, take away sin, and then make way for all good? This is the blessing that Christ was sent to bestow upon the world, and to tender it to the Jews in the first place (Acts iii. 26), to turn people from their iniquities. In Isaiah it is, The Redeemer shall come to Zion, and unto those that turn from transgression in Jacob, which shown who in Zion were to have a share in and to reap benefit by the deliverance promised, those and those only that leave their sins and turn to God; to them Christ comes as a Redeemer, but as an avenger to those that persist in impenitence. See Deut. xxx. 2, 3. Those that turn from sin will be owned as the true citizens of Zion (Eph. ii. 19), the right Jacob, Ps. xxiv. 4, 6. Putting both these readings together, we learn that none have an interest in Christ but those that turn from their sins, nor can any turn from their sins but by the strength of the grace of Christ.—For this is my covenant with them—this, that the deliverer shall come to them—this, that my Spirit shall not depart from them, as it follows, Isa. lix. 21. God's gracious intentions concerning Israel were made the matter of a covenant, which the God that cannot lie could not but be true and faithful to. They were the children of the covenant, Acts iii. 25. The apostle adds, When I shall take away their sins, which some think refers to Isa. xxvii. 9, or only to the foregoing words, to turn away ungodliness. Pardon of sin is laid as the foundation of all the blessings of the new covenant (Heb. viii. 12): For I will be merciful. Now from all this he infers that certainly God had great mercy in store for that people, something answerable to the extent of these rich promises: and he proves his inference (v. 29) by this truth: For the gifts and callings of God are without repentance. Repentance is sometimes taken for a change of mind, and so God never repents, for he is in one mind and who can turn him? Sometimes for a change of way, and that is here understood, intimating the constancy and unchangeableness of that love of God which is founded in election. Those gifts and callings are immutable; whom he so loves, he loves to the end. We find God repenting that he had given man a being (Gen. vi. 6, It repented the Lord that he had made man), and repenting that he had given a man honour and power (1 Sam. xv. 11, It repenteth me that I have set up Saul to be king); but we never find God repenting that he had given a man grace, or effectually called him; those gifts and callings are without repentance.

The Divine Sovereignty. (a. d. 58.)

33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! 34 For who hath known the mind of the Lord? or who hath been his counsellor? 35 Or who hath first given to him, and it shall be recompensed unto him again? 36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

The apostle having insisted so largely, through the greatest part of this chapter, upon reconciling the rejection of the Jews with the divine goodness, he concludes here with the acknowledgment and admiration of the divine wisdom and sovereignty in all this. Here the apostle does with great affection and awe adore,

I. The secrecy of the divine counsels: O the depth! in these proceedings towards the Jews and Gentiles; or, in general, the whole mystery of the gospel, which we cannot fully comprehend.—The riches of the wisdom and knowledge of God, the abundant instances of his wisdom and knowledge in contriving and carrying on the work of our redemption by Christ, a depth which the angels pry into, 1 Pet. i. 12. Much more may it puzzle any human understanding to give an account of the methods, and reasons, and designs, and compass of it. Paul was as well acquainted with the mysteries of the kingdom of God as ever any mere man was; and yet he confesses himself at a loss in the contemplation, and, despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those that know most in this state of imperfection cannot but be most sensible of their own weakness and short-sightedness, and that after all their researches, and all their attainments in those researches, while they are here they cannot order their speech by reason of darkness. Praise is silent to thee, Ps. lxv. 1.— The depth of the riches. Men's riches of all kinds are shallow, you may soon see the bottom; but God's riches are deep (Ps. xxxvi. 6): Thy judgments are a great deep. There is not only depth in the divine counsels, but riches too, which denotes an abundance of that which is precious and valuable, so complete are the dimensions of the divine counsels; they have not only depth and height, but breadth and length (Eph. iii. 18), and that passing knowledge, v. 19.—Riches of the wisdom and knowledge of God. His seeing all things by one clear, and certain, and infallible view—all things that are, or ever were, or ever shall be,—that all is naked and open before him: there is his knowledge. His ruling and ordering all things, directing and disposing them to his own glory, and bringing about his own purposes and counsels in all; this is his wisdom. And the vast extent of both these is such a depth as is past our fathoming, and we may soon lose ourselves in the contemplation of them. Such knowledge is too wonderful for me, Ps. cxxxix. 6. Compare v. 17, 18.—How unsearchable are his judgments! that is, his counsels and purposes: and his ways, that is, the execution of these counsels and purposes. We know not what he designs. When the wheels are set in motion, and Providence has begun to work, yet we know not what he has in view; it is past finding out. This does not only overturn all our positive conclusions about the divine counsels, but it also checks all our curious enquiries. Secret things belong not to us, Deut. xxix. 29. God's way is in the sea, Ps. lxxvii. 19. Compare Job xxiii. 8, 9; Ps. xcvii. 2. What he does we know not now, John xiii. 7. We cannot give a reason of God's proceedings, nor by searching find out God. See Job v. 9; ix. 10. The judgments of his mouth, and the way of our duty, blessed be God, are plain and easy, it is a high-way; but the judgments of his hands, and the ways of his providence, are dark and mysterious, which therefore we must not pry into, but silently adore and acquiesce in. The apostle speaks this especially with reference to that strange turn, the casting off of the Jews and the entertainment of the Gentiles, with a purpose to take in the Jews again in due time; these were strange proceedings, the choosing of some, the refusing of others, and neither according to the probabilities of human conjecture. Even so, Father, because it seemed good in thing eyes. These are methods unaccountable, concerning which we must say, O the depth!—Past finding out, anexichniastoi—cannot be traced. God leaves no prints nor footsteps behind him, does not make a path to shine after him; but his paths of providence are new every morning. He does not go the same way so often as to make a track of it. How little a portion is heard of him! Job xxvi. 14. It follows (v. 34), For who hath known the mind of the Lord? Is there any creature made of his cabinet-council, or laid, as Christ was, in the bosom of the Father? Is there any to whom he has imparted his counsels, or that is able, upon the view of his providences, to know the way that he takes? There is so vast a distance and disproportion between God and man, between the Creator and the creature, as for ever excludes the thought of such an intimacy and familiarity. The apostle makes the same challenge (1 Cor. ii. 16): For who hath known the mind of the Lord? And yet there he adds, But we have the mind of Christ, which intimates that through Christ true believers, who have his Spirit, know so much of the mind of God as is necessary to their happiness. He that knew the mind of the Lord has declared him, John i. 18. And so, though we know not the mind of the Lord, yet, if we have the mind of Christ, we have enough. The secret of the Lord is with those that fear him, Ps. xxv. 14. Shall I hide from Abraham the thing which I do? See John xv. 15.—Or who has been his counsellor? He needs no counsellor, for he is infinitely wise; nor is any creature capable of being his counsellor; this would be like lighting a candle to the sun. This seems to refer to that scripture (Isa. xl. 13, 14), Who hath directed the Spirit of the Lord, or, being his counsellor, hath taught him? With whom took he counsel? &c. It is the substance of God's challenge to Job concerning the work of creation (Job xxxviii.), and is applicable to all the methods of his providence. It is nonsense for any man to prescribe to God, or to teach him how to govern the world.

II. The sovereignty of the divine counsels. In all these things God acts as a free agent, does what he will, because he will, and gives not account of any of his matters (Job xxiii. 13; xxxiii. 13), and yet there is no unrighteousness with him. To clear which,

1. He challenges any to prove God a debtor to him (v. 35): Who hath first given to him? Who is there of all the creatures that can prove God is beholden to him? Whatever we do for him, or devote to him, it must be with that acknowledgment, which is for ever a bar to such demands (1 Chron. xxix. 14): Of thine own we have given thee. All the duties we can perform are not requitals, but rather restitutions. If any can prove that God is his debtor, the apostle here stands bound for the payment, and proclaims, in God's name, that payment is ready: It shall be recompensed to him again. It is certain God will let nobody lose by him; but never any one yet durst make a demand of this kind, or attempt to prove it. This is here suggested, (1.) To silence the clamours of the Jews. When God took away their visible church-privileges from them, he did but take his own: and may he not do what he will with his own—give or withhold his grace where and when he pleases? (2.) To silence the insultings of the Gentiles. When God sent the gospel among them, and gave so many of them grace and wisdom to accept of it, it was not because he owed them so much favour, or that they could challenge it as a debt, but of his own good pleasure.

2. He resolves all into the sovereignty of God (v. 36): For of him, and through him, and to him, are all things, that is, God is all in all. All things in heaven and earth (especially those things which relate to our salvation, the things which belong to our peace) are of him by way of creation, through him by way of providential influence, that they may be to him in their final tendency and result. Of God as the spring and fountain of all, through Christ, God-man, as the conveyance, to God as the ultimate end. These three include, in general, all God's causal relations to his creatures: of him as the first efficient cause, through him as the supreme directing cause, to him as the ultimate final cause; for the Lord hath made all for himself, Rev. iv. 11. If all be of him and through him, there is all the reason in the world that all should be to him and for him. It is a necessary circulation; if the rivers received their waters from the sea, they return them to the sea again, Eccl. i. 7. To do all to the glory of God is to make a virtue of necessity; for all shall in the end be to him, whether we will or no. And so he concludes with a short doxology: To whom be glory for ever, Amen. God's universal agency as the first cause, the sovereign ruler, and the last end, ought to be the matter of our adoration. Thus all his works do praise him objectively; but his saints do bless him actively; they hand that praise to him which all the creatures do minister matter for, Ps. cxlv. 10. Paul had been discoursing at large of the counsels of God concerning man, sifting the point with a great deal of accuracy; but, after all, he concludes with the acknowledgment of the divine sovereignty, as that into which all these things must be ultimately resolved, and in which alone the mind can safely and sweetly rest. This is, if not the scholastic way, yet the Christian way, of disputation. Whatever are the premises, let god's glory be the conclusion; especially when we come to talk of the divine counsels and actings, it is best for us to turn our arguments into awful and serious adorations. The glorified saints, that see furthest into these mysteries, never dispute, but praise to eternity.

CHAP. XI. Verſe 1. I ſay then, Hath God, &c.]

AS I may ſeem to have ſaid, Chap. 10. Miniſters muſt doe their utmoſt to prevent miſtakes. Zuinglius, when in his Sermons he had terrified the wicked, was wont to ſhut up with Bone vi[illegible: 1 letter], hoc nihil ad te, Thou good man, I mean not thee.

Verſe 2. Saith of Elias] A man of ſuch tranſcendent zeal, that to heighten the expreſſion thereof, ſome have legended of him, that when he drew his mothers breſts, he was ſeen to ſuck in fire.

Verſe 3. And I am left alone] To withſtand and reform the common corruptions. Some have commended it to our conſideration, that from the firſt ſervice in the Temple, when it was built, and the time of Eliah's Reformation, was about an hundred years: And from the Reformation in K. Edward the ſixth's daies untill now, is about the ſame proportion of time.

Verſe 4. The image of Baal] [non-Latin text not transcribed], to that Lady, as our modern Idolaters alſo call the virgin Mary, whom they deſpite with ſeeming honours. Sal[illegible: 1 letter]zar. Ieſuita in Prov. 8.19. Ibid ad ver. 23. Ibid. ad ver. 29. They would perſwade the world, that Chriſt by dying obeyed not his Father only, but his mother too, that ſhe is the complement of the Trinity, that ſhe intreateth not, but commandeth her Sonne, is the moſt imperious Mother of our Judge, with many like horrid blaſphemies, which I tremble to relate.

Verſe 5. According to the election of grace] St Paul was Constantiſſimus gratiae praedicator, as Auſtin calleth him, a moſt conſtant preacher of Gods free grace.

Verſe 6. Then is it no more of works] Whatſoever conferrumination of grace and works Papiſts dream of. They think, that as he that ſtandeth on two firm branches of a tree, is ſurer then he that ſtandeth upon one only: So he that truſteth to Chriſt and works too, is in the ſafeſt condition. But, 1. They are fallen from Chriſt that truſt to works, Gal. 5.4. 2. He that hath one foot on a firm branch, and another on a rotten one, ſtands not ſo ſure as if he ſtood wholly on that which is ſound. But let them be Moſes's Diſciples, let us be Chriſts: Set not up a candle to this Sun of righteouſneſſe: mix not thy puddle with his purple bloud, thy rags with his raiment, thy Pigeons plumes with his Eagles-feathers. He can and will ſave his to the utmoſt, Heb. 7.25. Deteſt all mock-ſtaies.

Verſe 7. Iſrael] i. e. The carnall Iſraelite.

He ſeeketh for] viz. Righteouſnes and ſalvation by works.

Hardened] By a judiciary hardnes.

Verſe 8. The Spirit of ſlumber] So that with thoſe Bears in Pliny they cannot be awakened with the ſharpeſt prickles: and with thoſe Aſſes in Hetruria, that feeding upon hen-bane, Mathiol in Dioſcorid. they he for dead, and awake not till half-hileded. Such a dead Lethargy is now befallen Papiſts.

Verſe 9. Be made a ſnare] As the bait is to the birds.

Verſe 10. Bow down] i. e. Bring them into bondage and miſery. Compare Lev. 26.13.

Verſe 11. Have they ſtumbled] He that ſtumbleth and comes not down, gets ground.

Verſe 12. How much more their fulneſſe] O dieculam illam! dexter mihi prae laetitia ſalit oculus. How long, Lord, holy and true?

Verſe 13. I magnifie mine office] I make the utmoſt of it by gaining ſouls to Chriſt.

Verſe 14. And might ſave ſome] Miniſters muſt turn themſelves as it were into all ſhapes and faſhions both of ſpirit and ſpeech to win people to God.

Verſe 15. Be the reconciling] Not as a cauſe, but as an occaſion.

Life from the dead] That is, Res ſummè bona, ſaith Phocius, a ſpeciall good thing.

Verſe 16. If the first fruit be holy] Not with a naturall, but federall holines, as 1 Cor. 7.14.

Verſe 17. Wert graffed in] Gr. [non-Latin text not transcribed]. Pricked into the middle, the center of the Olive.

Verſe 18. Boast not] Gr. Throw not up thy neck, in a ſcornfull inſulting way, but rather pity and pray for them.

Verſe 19.Iſidor. ſo[illegible: 1 letter]il. Greg Moral. Thou wilt ſay] Carnall reaſon will have ever ſomewhat to ſay, and is not eaſily ſet down.

Verſe 20. Be not high-minded, but fear] Alterius perditio tua ſit cautio, ſaith one. Ruina majorum ſit cantela minorum, ſaith another, Seeſt thou thy brother ſhipwrackt? look well to thy tackling.

Verſe 21. Take heed leſt] Cavebis autèm ſi pavehis.

Verſe 22. [non-Latin text not transcribed]. Severity] Gr. Reſection or cutting off, as a Chyrurgian cutteth off proud and dead fleſh.

Verſe 23. God is able] He can fetch heart of oak out of an hollow tree, and of carnall make a people created again, Pſal. 102.18. Eph. 2.10.

Verſe 24. Contrary] Therefore nature contributes nothing toward the work of converſion.

Verſe 25. That blindeneſſe in part] It is neither totall nor perpetuall. Lyra was a famous Engliſh Jew. Tremellius was alſo a Jew born; they are but Methe mispar, a very few that are yet converted.Spec. Europ. They pretend (but maliciouſly) that thoſe few that turn Chriſtians in [illegible: 1 letter]taly, are none other then poor Chriſtians hired from other cities to perſonate their part. But when God ſhall have united thoſe two ſticks, Ezek. 37.19. and made way for thoſe Kings of the Eaſt, Rev. 16.12. then it ſhall be ſaid of Jacob and Iſrael, What hath God wrought! Numb. 23.23.

Verſe 26. Shall turn away ungodlineſſe] That is, He ſhall pardon their ſin. The Prophet Iſaiah hath it, Ʋnto them that turn from tranſgreſſion in Jacob, &c. They whoſe perſons are juſtified, have their luſts mortified.

Verſe 27. When I ſhall take] By the ſpirit of judgement and of burning, Iſa. 4.4. with 27.9.

Verſe 28. They are enemies] i. e. Hated of God, as appears by the oppoſition; and baniſhed, as it were, by a common conſent of Nations, out of humane ſociety. See 1 Theſſ. 2.15, 16.

Verſe 29. Are without repentance] When God is ſaid to repent, it is Mutatiorei non Dei, effectus non affectus, facti non conſilij, a change not of his will, but of his work. Repentance with man, is the change of his will: Repentance with God, is the willing of a change.

Verſe 30. Through their] By occaſion of their unbelief. Pungit Judaeos & humiliat Gentes, ſaith one.

Verſe 31. That they alſo] It noteth not the cauſe, but the event, as 1 Cor. 11.19.

Verſe 32. [non-Latin text not transcribed]. For God hath concluded] Or lockt them all up in the laws dark dungeon, Gal. 3.22. Unbelief breaks all the law at an inſtant by rejecting Chriſt, as the firſt act of faith obeys all the law at an inſtant in Chriſt.

That he might have mercy upon all] Luther in a very great conflict was relieved and comforted by the often repeating of this ſweet ſentence.

Verſe 33. O the depth of the riches] The Romans dedicated a certain lake, the depth whereof they knew not, to victory, ſo ſhould we the unſearchable counſels of God, being ſubdued to that, which we cannot ſubdue to our underſtandings.

Verſe 34. Who hath been his Counſellour] Alphonſo the wiſe (the fool rather) was heard blaſphemouſly to ſay, Roderic, Santij Hiſt. Hiſpan. p. 4, [illegible: 1 letter]. 5. That if he had been of Gods counſell at the Creation, he could have adviſed and ordered many things much better then they now are.

Verſe 35 Who hath firſt given to him] Doe we not owe him all that we have and are? And can a man merit by paying his debts?

Verſe 36. For of him] As the efficient cauſe, and (through him) as the adminiſtring cauſe, and (to him) as the finall cauſe are all things. A wiſe Philoſopher could ſay, That man is the end of all in a ſemicircle; that is, All things in the world are made for him, and he is made for God.

To whom be glory for ever] God (ſaith one) counts the works and fruits that come from us to be ours: becauſe the judgement and reſolution of will, whereby we do them is ours: This he doth to encourage us. But becauſe the grace whereby we judge and will aright, comes from God, aſcribe we all to him: So ſhall he looſe no praiſe, we no encouragement.

I say then. This expression is to be regarded as conveying the sense of an objection. Paul, in the previous chapters, had declared the doctrine that all the Jews were to be rejected. To this a Jew might naturally reply, Is it to be believed, that God would cast off his people whom he had once chosen; to whom pertained the adoption, and the promises, and the covenant, and the numer- ous blessings conferred on a favourite people? It was natural for a Jew to make such objections. And it was important for the apostle to show that his doctrine was consistent with all the promises which God had made to his people. The objection, as will be seen by the answer which Paul makes, is formed on the supposition that God had rejected all his people, or cast them off entirely. This objection he answers by showing,

(1.) that God had saved him, a Jew, and therefore that he could not mean that God had east off all Jews, (Rom 11:1)

(2.) that now, as in former times of great declension, God had reserved a remnant, (Rom 11:2-5)

(3.) that it accorded with the Scriptures, that a part should be hardened, (Rom 11:6-10)

(4.) that the design of the rejection was not final, but was to admit the Gentiles to the privileges of Christianity, (Rom 11:11-24;)

(5.) that the Jews should yet return to God, and be reinstated in his favour: so that it could not be objected that God had finally and totally cast off his people, or that he had violated his promises. At the same time, however, the doctrine which Paul had maintained was true, that God had taken away their exclusive and peculiar privileges, and had rejected a large part of the nation.

Cast away. Rejected, or put off. Has God so renounced them that they cannot be any longer his people?

His people. Those who have been long in the covenant relation to him; that is, the Jews.

God forbid. Literally, it may not, or cannot be. This is an expression strongly denying that this could take place; and means that Paul did not intend to advance such a doctrine, Lk 20:16; Rom 3:4,6,31, 6:2,15, 7:7,13.

For I also am an Israelite. To show them that he did not mean to affirm that all Jews must of necessity be cast off, he adduces his own case. He was a Jew; and yet he looked for the favour of God, and for eternal life. That favour he hoped now to obtain by being a Christian; and if he might obtain it, others might also. "If I should say that all Jews must be excluded from the favour of God, then I also must be without hope of salvation, for I am a Jew."

Of the seed of Abraham. Descended from Abraham. The apostle mentions this to show that he was a Jew in every respect; that he had a title to all the privileges of a Jew, and must be exposed to all their liabilities and dangers. If the seed of Abraham must of necessity be cut off, he must be himself rejected. The Jews valued themselves much on having been descended from so illustrious an ancestor as Abraham, (Mt 3:9) and Paul shows them that he was entitled to all the privileges of such a descent. Comp. Php 3:4,5.

Of the tribe of Benjamin. This tribe was one that was originally located near Jerusalem. The temple was built on the line that divided the tribes of Judah and Benjamin. It is not improbable that it was regarded as a peculiar honour to have belonged to one of those tribes. Paul mentions it here in accordance with their custom; for they regarded it as of great importance to preserve their genealogy, and to be able to state not only that they were Jews, but to designate the tribe and family to which they belonged.

(c) "Hath God cast away" 1Sam 12:22, Ps 77:7,8, 89:31,37.

God hath not cast away. This is an explicit denial of the objection.

Which he foreknew. The word foreknew is expressive not merely of foreseeing a thing, but implies in this place a previous purpose or plan. Rom 8:29. The meaning of the passage is simply, God has not cast off those whom he had before purposed or designed to be his people. It is the declaration of a great principle of Divine government that God is not changeable; and that he would not reject those whom he had purposed should be his people. Though the mass of the nation, therefore, should be cast off, yet it would not follow that God had violated any promise or compact; or that he had rejected any whom he had foreknown as his true people. God makes no covenant of salvation with those who are in their sins; and if the unbelieving and the wicked, however many external privileges they may have enjoyed, are rejected, it does not follow that he has been unfaithful to one whom he had foreknown or designated as an heir of salvation. It follows from this, also, that it is one principle of the Divine government that God will not reject those who are foreknown or designated as his friends. It is a part of the plan, therefore, that those who are truly renewed shall persevere, and obtain eternal life.

Wot ye not. Know ye not.

What the Scripture saith. The passage here quoted is found in 1Kgs 19:10-18.

Of Elias. Of Elijah. Greek, "In Elijah (ενηλια). This does not mean that it was said about Elijah, or concerning him; but the reference is to the usual manner of quoting the Scriptures among the Jews. The division into chapters and verses was to them unknown. (See the Introduction to the Notes on Matthew.) Hence the Old Testament was divided into portions designated by subjects. Thus Lk 20:37, Mk 12:26, "At the bush," means the passage which contains the account of the burning bush. Lk 20:37; Mk 12:26. Here it means, in that passage or portion of Scripture which gives an account of Elijah.

He maketh intercession to God against Israel. The word translated maketh intercession (εντυγχανει) means, properly, to come to the aid of any one; to transact the business of any one; especially to discharge the office of an advocate, or to plead one's cause in a court of justice. In a sense similar to this it is applied to Christ in his office of making intercession for us in heaven, Heb 7:25, Isa 53:12. In the English language, the word is constantly used in a good sense, to plead for one; never to plead against one; but the Greek word may imply either. It expresses the office of one who manages the business of another; and hence one who manages the business of the state against a criminal; and when followed by the preposition for, means to intercede or plead for a person; when followed by against, (κατα) it means to accuse or arraign. This is its meaning here. He accuses or arraigns the nation of the Jews before God; he charges them with crime; the crime is specified immediately.

(d) "Wot ye not" Rom 8:29 (1) "of Elias" or, "in Elias"

Lord, they have killed, etc. This is taken from 1Kgs 19:10. The quotation is not literally made, but the sense is preserved. This was a charge which Elijah brought against the whole nation; and the act of killing the prophets he regarded as expressive of the character of the people, or that they were universally given to wickedness. The fact was true that they had killed the prophets, etc., (1Kgs 18:4,13) but the inference which Elijah seems to have drawn from it, that there were no pious men in the nation, was not well founded.

And digged down. Altars, by the law of Moses, were required to be made of earth or unhewn stones, Ex 20:24,25. Hence the expression, to dig them down, means completely to demolish or destroy them.

Thine altars. There was one great altar in the front of the tabernacle and the temple, on which the daily sacrifices of the Jews were to be made. But they were not forbidden to make altars also elsewhere, Ex 20:25. And hence they are mentioned as existing in other places, 1Sam 7:17, 16:2,3, 1Kgs 18:30,32. These were the altars of which Elijah complained as having been thrown down by the Jews; an act which was regarded as expressive of signal impiety.

I am left alone. I am the only prophet which is left alive. We are told that when Jezebel cut off the prophets of the Lord, Obadiah took a hundred of them and hid them in a cave, 1Kgs 18:4. But it is not improbable that they had been discovered and put to death by Ahab. The account which Obadiah gave Elijah when he met him, (1Kgs 18:13) seems to favour such a supposition.

Seek my life. That is, Ahab and Jezebel seek to kill me. This they did because he had overcome and slain the prophets of Baal, 1Kgs 19:1,2. There could scarcely be conceived a time of greater distress and declension in religion than this. It has not often happened that so many things that were disheartening have occurred to the church at the same period of time. The prophets of God were slam; but one lonely man appeared to have zeal for true religion; the nation was running to idolatry; the civil rulers were criminally wicked, and were the leaders in the universal apostasy; and all the influences of wealth and power were setting in against the true religion to destroy it. It was natural that the solitary man of God should feel disheartened and lonely in this universal guilt; and should realize that he had no power to resist this tide of crime and calamities.

The answer of God, (οχρηματισμος). This word is used nowhere else in the New Testament. It means, an oracle, a divine response. It does not indicate the manner in which it was done, but implies only that it was an oracle, or answer made to his complaint by God. Such an answer, at such a time, would be full of comfort, and silence every murmur. The way in which this answer was in fact given, was not in a storm, or an earth- quake, but in a still, small voice, 1Kgs 19:11,12.

I have reserved. The Hebrew is, "I have caused to remain," or to be reserved. This shows that it was of God that this was done. Amidst the general corruption and idolatry he had restrained a part, though it was a remnant. The honour of having done it he claims for himself, and does not trace it to any goodness or virtue in them. So in the case of all those who are saved from sin and pain, the honour belongs not to man, but to God.

To myself. For my own service and glory. I have kept them steadfast in my worship, and have not suffered them to become idolaters. Seven thousand men. Seven is often used in the Scriptures to denote an indefinite or round number. Perhaps it may be so here, to intimate that there was a considerable number remaining. This should lead us to hope that, even in the darkest times in the church, there may be many more friends of God than we suppose. Elijah supposed he was alone; and yet at that moment there were thousands who were the true friends of God: a small number, indeed, compared with the multitude of idolaters; but large when compared with what was supposed to be remaining by the dejected and disheartened prophet.

Who have not bowed the knee. To bow or bend the knee is an expression denoting worship, Php 2:10, Eph 3:14, Isa 45:23.

To Baal. The word Baal in Hebrew means lord, or master. This was the name of an idol of the Phenicians and Canaanites, and was worshipped also by the Assyrians and Babylonians under the name of Bel. (Comp. the Book of Bel in the Apocrypha.) This god was represented under the image of a bull, or a calf; the one denoting the sun, the other the moon. The prevalent worship in the time of Elijah was that of this idol.

At this present time. In the time when the apostle wrote. Though the mass of the nation was to be rejected, yet it did not follow that all were to be excluded from the favour of God. As in the time of Elijah, when all appeared to be dark, and all the nation, except one, seemed to have become apostate, yet there was a considerable number of the true friends of God; so in the time of Paul, though the nation had rejected their Messiah,--though, as a consequence, they were to be rejected as a people; and though they were eminently wicked and corrupt,--yet it did not follow that all were cast off, or that any were excluded on whom God had purposed to bestow salvation.

A remnant. That which is left or reserved, Rom 9:27. He refers here, doubtless, to that part of the nation which was truly pious, or which had embraced the Messiah.

According to the election of grace. By a gracious or merciful choosing, or election; and not by any merit of their own. As in the time of Elijah, it was because God had reserved them unto himself that any were saved from idolatry, so now it was by the same gracious sovereignty that any were saved from the prevalent unbelief. The apostle here does not specify the number, but there can be no doubt that a multitude of Jews had been saved by becoming Christians, though compared with the nation--the multitude who rejected the Messiah--it was but a remnant.

The apostle thus shows that neither all the ancient people of God were east away, nor that any whom he foreknew were rejected. And though he had proved that a large part of the Jews were to be rejected, and though infidelity was prevalent, yet still there were some who had been Jews who were truly pious, and entitled to the favour of God. Nor should they deem this state of things remarkable, for a parallel case was recorded in their own Scriptures. We may learn from this narrative,

(1.) that it is no unparalleled thing for the love of many to wax cold, and for iniquity to abound.

(2.) The tendency of this is to produce deep feeling and solicitude among the true friends of God. Thus David says, "Rivers of waters run down mine eyes because they keep not thy law," Ps 119:136. Comp. Jer 9:1, Lk 19:41.

(3.) That in these darkest tunes we should not be discouraged. There may be much more true piety in the world than, in our despondency, we may suppose. We should take courage in God, and believe that he will not forsake any that are his true friends, or on whom he has purposed to bestow eternal life.

(4.) It is of God that all are not corrupt and lost. It is owing only to the election of grace, to his merciful choosing, that any are saved. And as in the darkest times he has reserved a people to himself, so we should believe that he will still meet abounding evil, and save those whom he has chosen from eternal death.

(f) "then at this present time" Rom 9:27

And if by grace, etc. If the fact that any are reserved be by grace, or favour, then it cannot be as a reward of merit. Paul thus takes occasion incidently to combat a favourite notion of the Jews, that we are justified by obedience to the law. He reminds them, that in the time of Elijah it was because God had reserved them; that the same was the case now; and therefore their doctrine of merit could not be true. See Rom 4:4,5, Gall 5:4, Eph 2:8,9.

Otherwise grace, etc. If men are justified by their works, it could not be a matter of favour, but was a debt. If it could be that the doctrine of justification by grace could be held, and yet at the same time that the Jewish doctrine of merit was true, then it would follow that grace had changed its nature, or was a different thing from what the word properly signified. The idea of being saved by merit contradicts the very idea of grace. If a man owes me a debt, and pays it, it cannot be said to be done by favour, or by grace. I have a claim on him for it, and there is no favour in his paying his just dues.

But if it be of works, etc. Works here mean conformity to the law; and to be saved by works would be to be saved by such conformity as the meritorious cause. Of course there could be no grace or favour in giving what was due; if there was favour, or grace, then works would lose their essential characteristic, and cease to be the meritorious cause of procuring the blessings. What is paid as a debt is not conferred as a favour.

And from this it follows that salvation cannot be partly by grace and partly by works. It is not because men can advance any claims to the favour of God; but from his mere unmerited grace. He that is not willing to obtain eternal life in that way, cannot obtain it at all. The doctrines of election, and of salvation by mere grace, cannot be more explicitly stated than they are in this passage.

(g) "if by grace" Rom 4:5, Gall 5:4, Eph 2:8

What then? What is the proper conclusion from this argument?

Israel hath not obtained. That is, the Jews as a people have not obtained that which they sought. They sought the favour of God by their own merit; and as it was impossible to obtain it in that manner, they have, as a people, failed of obtaining his favour at all, and will be rejected.

That which he seeketh for. To wit, salvation by their own obedience to the law.

The election hath. The purpose of choosing, on the part of God, has obtained, or secured, that which the seeking on the part of the Jews could not secure. Or the abstract here may be put for the concrete, and the word "election" may mean the same as the elect. The elect, the reserved, the chosen part of the people, have obtained the favour of God.

Hath obtained it. That is, the favour or mercy of God.

The rest. The great mass of the people who remained in unbelief, and had rejected the Messiah.

Were blinded. The word in the original means, also, were hardened, (επωρωθησαν). It comes from a word which signifies, properly, to become hard, as bones do which are broken and are then united; or as the joints sometimes do when they become callous or stiff. "It was probably applied also to the formation of a hard substance in the eye, a, cataract; and then means the same as to be blinded. Hence, applied to the mind, it means that which is hard, obdurate, insensible, stupid. Thus it is applied to the Jews, and means that they were blind and obstinate. See Mk 6:52, "Their heart was hardened." Rom 8:17, Jn 12:40. The word does not occur in any other place in the New Testament. This verse affirms simply, that "the rest were hardened," but it does not affirm anything about the mode by which it was done. In regard to "the election," it is affirmed that it was of God, Rom 11:4. Of the remainder, the fact of their blindness is simply mentioned, without affirming anything of the cause. See Rom 11:8.

(h) "Israel hath not obtained" Rom 9:31 (1) "blinded" or, "hardened".

According as it is written. That is, they are blinded in accordance with what is written. The fact and the manner accord with the ancient declaration. This is recorded in Isa 29:10, and in De 29:4. The same sentiment is found also substantially in Isa 6:9,10. The principal place referred to here, however, is doubtless Isa 29:10, "For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers hath he covered." The quotation is not, however, literally made either from the Hebrew or the Septuagint; but the sense is preserved. The phrase "according as" means, upon the same principle, or in the same manner.

God hath given. Expressions like this are common in the Scriptures, where God is represented as having an agency in producing the wickedness and stupidity of sinners. See Rom 9:17,18. Mt 13:16; Mk 4:11, Mk 4:12; also 2Thes 2:11. This quotation is not made literally. The Hebrew in Isaiah is, God has poured upon them the spirit of slumber. The sense, however, is retained.

The spirit of slumber. The spirit of slumber is not different from slumber itself. The word spirit is often used thus. The word slumber here is a literal translation of the Hebrew. The Greek word, however, (κατανυξεως), implies also the notion of compunction; and hence in the margin is is rendered remorse. It means any emotion, or any influence whatever, that shall benumb the faculties, and make them insensible. Hence it here means simply insensibility.

Eyes that they should not see, etc. This expression is not taken literally from any single place in the Old Testament; but expresses the general sense of several passages, Isa 6:10, De 29:4. It denotes a state of mind not different from a spirit of slumber. When we sleep, the eyes are insensible to surrounding objects, and the ear to sounds. Though in themselves the organs may be perfect, yet the mind is as though they were not; and we have eves which then do not see, and ears which do not hear. Thus with the Jews. Though they had all the proper faculties for understanding and receiving the gospel, yet they rejected it. They were stupid, and insensible to its claims and its truths.

Unto this day. Until the day that Paul wrote. The characteristic of the Jews that existed in the time of Isaiah, existed also in the time of Paul. It was a trait of the people; and their insensibility to the demands of the gospel developed nothing new in them.

(1) "slumber" or, "remorse" (i) "eyes" Isa 29:10 (k) "should not see" De 29:4

And David saith, etc. This quotation is made from Ps 69:22,23. This psalm is repeatedly quoted as having reference to the events recorded in the New Testament. Acts 1:20. This quotation is introduced immediately after one that undoubtedly refers to the Lord Jesus. Rom 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," (Eze 16:49) and against this Moses solemnly warned the Jews, De 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" Ps 69:22,23

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, Ps 69:21,23.

And bow down their back alway. The Hebrew (Ps 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," Ps 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.

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. 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 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, De 32:21. See Rom 10:19.

(m) "Gentiles" Acts 13:46, 28:24-28, Rom 10:19

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 (ηττημα). 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 (πληρωμα) 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, Mt 9:16. To the fragments which were left when Christ had fed the five thousand, Mk 8:20; Rom 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 Gal 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.

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 Gal 1:16, Eph 3:8, Gal 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 (δοξαζω) 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, (Eph 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, Gal 1:16, Eph 3:8

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. Rom 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, Rom 9:3, Gen 29:14, Jud 9:2, 2Sam 5:1, Isa 58:7.

And save some of them. This desire the apostle often expressed. (See Rom 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.

(o) "save some of them" 1Cor 7:16

For if the casting away of them. If their rejection as the peculiar people of God--their exclusion from their national privileges, on account of their unbelief. It is the same as "the fall of them," Rom 11:12.

Be the reconciling of the world. The word reconciliation (καταλλαγη) denotes, commonly, a pacification of contending parties; a removing the occasion of difference, so as again to be united. 1Cor 7:11, "Let her remain unmarried, or be reconciled to her husband." It is commonly applied to the reconciliation, or pacification, produced between man and God by the gospel. They are brought to union, to friendship, to peace, by the intervention of the Lord Jesus Christ, Rom 5:10, 2Cor 5:18,19, "God was in Christ reconciling the world unto himself." Hence the ministry is called the "ministry of reconciliation," 2Cor 5:18. And hence this word is used to express the atonement. Rom 5:11, "By whom we have now received the atonement," (the reconciliation.) In this place it means, that many of the Gentiles--the world --had become reconciled to God as the result of the casting off of the Jews. By their unbelief, the way had been opened to preach the gospel to the Gentiles; it was the occasion by which God sent it to the nations of the earth. Comp. Acts 13:46.

The receiving of them. The same as was denoted (Rom 11:12) by their fulness. If the casting them off--an event so little likely, apparently, to produce any good effect--was nevertheless overruled so as to produce important benefits in the spread of the gospel, how much more may we expect will be accomplished by their conversion and return--an event fitted in itself to produce an important influence on mankind. One would have supposed that their rejection of the Messiah would have been an important obstacle in the way of the gospel. It was overruled, however, to promote its increase. Their return will have a direct tendency to spread it. How much more, therefore, may we expect to be accomplished by that?

But life from the dead. This is an instance of the peculiar, glowing, and vigorous manner of the apostle Paul. His mind catches at the thought of what may be produced by the recovery of the Jews, and no ordinary language would convey his idea. He had already exhausted the usual forms of speech by saying that even their rejection had reconciled the world, and that it was the riches of the Gentiles. To say that their recovery--a striking and momentous event; an event so much better fitted to produce important results --would be attended by the conversion of the world, would be insipid and tame. He uses, therefore, a most bold and striking figure. The resurrection of the dead was an image of the most vast and wonderful event that could take place. This image, therefore, in the apostle's mind, was a striking illustration of the great change and reformation which should take place when the Jews should be restored, and the effect should be felt in the conversion also of the Gentile world. Some have supposed that the apostle here refers to a literal resurrection of the dead, as the conversion of the Jews. But there is not the slightest evidence of this. He refers to the recovery of the nations from the death of sin, which shall take place when the Jews shah be converted to the Christian faith. The prophet Ezekiel (Eze 37:1-14) has also used the same image of the resurrection of the dead to denote a great moral change among a people. It is clear here, that the apostle fixed his eye on a future conversion of the Yews to the gospel, and expected that their conversion would precede the universal conversion of the Gentiles to the Christian faith. There could be no event that would make so immediate and decided an impression on the pagan world as the conversion of the Jews. They are scattered everywhere; they have access to all people; they understand all languages; and their conversion would be like kindling up thousands of lights at once in the darkness of the pagan world.

For if the firstfruit be holy. The word firstfruit (απαρχη) used here denotes the firstling of fruit or grain which was separated from the mass, and presented as an offering to God. The Jews were required to present such a portion of theft harvest to God, as an expression of gratitude, and of their sense of dependence, Nu 15:19-21. Till this was done, it was not lawful to partake of the harvest. The offering of this was regarded as rendering the mass holy, i.e., it was lawful then to partake of it. The firstfruits were regarded as among the best portions of the harvest; and it was their duty to devote to God that which would be the best expression of their thanksgiving. This was the general practice in relation to all that the land produced. The expression here, however, has reference to the small portion of dough or kneaded meal that was offered to God; and then the mass or lump (φυραμα) was left for the use of him who made the offering, Nu 15:20.

Be holy. Be set apart, or consecrated to God, as he commanded.

The lump. The mass. It refers here, properly, to the dough of which a part had been offered. The same was true also in relation to the harvest, after the waive-sheaf had been offered; of the flock, after the first male had been offered, etc.

Is also holy. It is lawful then for the owner to partake of it. The offering of a part has consecrated the whole. By this illustration Paul doubtless means to say that the Jewish nation, as a people, were set apart to the service of God, and were so regarded by him. Some have supposed, that by the firstfruit here the apostle intends to refer to the early converts made to the Christian faith in the first preaching of the gospel. But it is more probable that he refers to the patriarchs, the pious men of old, as the firstfruits of the Jewish nation. See Rom 11:28. By their piety the nation was in a manner sanctified, or set apart to the service of God; implying that yet tile great mass of them would be reclaimed and saved.

If the root be holy. This figure expresses the same thing as is denoted in the first part of the verse. The root of a tree is the source of nutritious juices necessary for its growth, and gives its character to the tree. If that be sound, pure, vigorous, we expect the same of the branches. A root bears a similar relation to the tree that the firstfruit does to the mass of bread. Perhaps there is allusion here to Jer 11:16, where the Jewish nation is represented under the image of "a green olive tree, fair, and of goodly fruit." In this place the reference is doubtless to Abraham and the patriarchs, as the root or founders of the Jewish nation. If they were holy, it is to be expected that the distant branches, or descendants, would also be so regarded. The mention of the root and branches of a tree gives the apostle occasion for an illustration of the relation at that time of the Jews and Gentiles to the church of Christ.

(p) "the firstfruit" Lev 23:10, Nu 15:18-21

If some of the branches. The illustration here is taken from the practice of those who ingraft trees. The useless branches, or those which bear poor fruit, are cut off, and a better kind inserted. "If some of the natural descendants of Abraham, the holy root, are cast off because they are unfruitful, that is, because of unbelief and sin."

And thou. The word thou here is used to denote the Gentile, whom Paul was then particularly addressing.

Being a wild olive tree. From this passage it would seem that the olive tree was sometimes cultivated, and that cultivation was necessary in order to render it fruitful. The cultivated olive tree is "of a moderate height, its trunk knotty, its bark smooth and ash-coloured, its wood is solid and yellowish, the leaves are oblong, and almost like those of the willow, of a green colour, etc. The wild olive is smaller in all its parts," (Calmet.) The wild olive was unfruitful, or its fruit very imperfect and useless. The ancient writers explain this word by "unfruitful, barren" (Schleusner.) This was used, therefore, as the emblem of unfruitfulness and barrenness, while the cultivated olive produced much fruit. The meaning here is, that the Gentiles had been like the wild olive, unfruitful in holiness; that they had been uncultivated by the institutions of the true religion, and consequently had grown up in the wildness and sin of nature. The Jews had been like a cultivated olive, long under the training and blessing of God.

Wert grafted in. The process of grafting consists in inserting a scion or a young shoot into another tree. To do this, a useless limb is removed; and the ingrafted limb produces fruit according to its new nature or kind, and not according to the tree in which it is inserted. In this way a tree which bears no fruit, or whose branches are decaying, may be recovered, and become valuable. The figure of the apostle is a very vivid and beautiful one. The ancient root or stock, that of Abraham, etc., was good. The branches--the Jews in the time of the apostle--had become decayed and unfruitful, and broken off. The Gentiles had been grafted into this stock, and had restored the decayed rigour of the ancient people of God; and a fruitless church had become vigorous and flourishing. But the apostle soon proceeds to keep the Gentiles from exaltation on account of this.

Among them. Among the branches, so as to partake with them of the juices of the root.

Partakest of the root. The ingrafted limb would derive nourishment from the root as much as though it were a natural branch of the tree. The Gentiles derived now the benefit of Abraham's faith and holy labours, and of the promises made to him and to his seed.

Fatness of the olive tree. The word fatness here means

fertility, fruitfulness--the rich juices of the olive producing fruit. See Jud 9:9.

(q) "be broken off" Jer 11:16 (r) "being a wild olive" Eph 2:12,13 (1) "in" or, "for"

Boast not, etc. The tendency of man is to triumph over one that is fallen and rejected. The danger of pride and boasting on account of privileges is not less in the church than elsewhere. Paul saw that some of the Gentiles might be in danger of exaltation over the fallen Jews, and therefore cautions them against it. The ingrafted shoot, deriving all its vigour and fruitfulness from the stock of another tree, ought not to boast against the branches.

But if thou boast. If thou art so inconsiderate and Wicked, so devoid of humility, and lifted up with pride, as to boast, yet know that there is no occasion for it. If there were occasion for boasting, it would rather be in the root or stock which sustains the branches; least of all can it be in those which were grafted in, having been before wholly unfruitful.

Thou bearest not the root. The source of all your blessings is in the ancient stock. It is clear from this, that the apostle regarded the church as one; and that the Christian economy was only a prolongation of the ancient dispensation. The tree, even with a part of the branches removed, and others ingrafted, retains its identity, and is never regarded as a different tree.

(s) "Boast not against" 1Cor 10:12

Thou wilt say then. Thou who art a Gentile.

The branches were broken off, etc. The Jews were rejected in order that the gospel might be preached to the Gentiles. This would seem to follow from what the apostle had said in Rom 11:11,12. Perhaps it might be said that there was some ground of exultation from the fact that God had rejected his ancient people for the sake of making a way open to admit the Gentiles to the church. The objection is, that the branches were broken off in order that others might be grafted in. To this Paul replies in the next verse, that this was not the reason why they were rejected, but their unbelief was the cause.

Well. True. It is true they were broken off; but in order to show that there was no occasion for boasting, he adds that they were not rejected in order to admit others, but because of their unbelief, and that their fate should have a salutary impression on those who had no occasion for boasting, but who might be rejected for the same cause. This is an instance of remarkable tact and delicacy in an argument, admitting the main force of the remark, but giving it a slight change in accordance with the truth, so as to parry its force, and give it a practical bearing on the very point which he wished to enforce.

Thou standest by faith. The continuance of these mercies to you depends on your fidelity. If you are faithful, they will be preserved; if, like the Jews, you become unbelieving and unfruitful, like them you will be also rejected. This fact should repress boasting, and excite to anxiety and caution.

Be not highminded. Do not be elated in the conception of your privileges, so as to produce vain self-confidence and boasting.

But fear. This fear stands opposed to the spirit of boasting and self-confidence, against which he was exhorting them. It does not mean terror or horror, but it denotes humility, watchfulness, and solicitude to abide in the faith. Do not be haughty and high-minded against the Jew, who has been east off, but "demean yourself as a humble believer, and one who has need to be continually on his guard, and to fear lest he may fall through unbelief, and be cast off." (Stuart.) We may here learn,

(1.) that there is danger lest those who are raised to eminent privileges should become unduly exalted in their own estimation, and despise others.

(2.) The tendency of faith is to promote humility, and a sense of our dependence on God.

(3.) The system of salvation by faith produces that solicitude, and careful guarding and watchfulness, which is necessary to preserve us from apostasy and ruin.

(f) "Fear" Php 2:12

For if God, etc. If God did not refrain from rejecting the Jews Who became unbelievers, assuredly he will not refrain from rejecting you in the same circumstances. It may be supposed that he will be quite as ready to reject the ingrafted branches, as to east off those which belonged to the parent stock. The situation of the Gentiles is not such as to give them any security over the condition of the rejected Jew.

Behold therefore, etc. Regard, or contemplate, for purposes of your own improvement and benefit, the dealings of God. We should look on all his dispensations of judgment or of mercy, and derive lessons from all to promote our own steadfast adherence to the faith of the gospel.

The goodness. The benevolence or mercy of God towards you in admitting you to his favour. This calls for gratitude, love, confidence. It demands expressions of thanksgiving. It should be highly prized, in order that it may excite to diligence to secure its continuance.

The severity of God. That is, towards the Jews. The word severity now suggests sometimes the idea of harshness, or even of cruelty. (Webster.) But nothing of this kind is conveyed in the original word here. It properly denotes cutting off-- (αποτομιαν)--from (αποτεμνω), to cut off; and is commonly applied to the act of the gardener or vine dresser in trimming trees or vines, and cutting off the decayed or useless branches. Here it refers to the act of God in cutting off or rejecting the Jews as useless branches; and conveys no idea of injustice, cruelty, or harshness. It was a just act, and consistent with all the perfections of God. It indicated a purpose to do that which was right, though the inflictions might seem to be severe, and though they must involve them in many heavy calamities.

On them which fell, severity. On the Jews, who had been rejected because of their unbelief.

But towards thee, goodness. Towards the Gentile world, benevolence. The word goodness properly denotes benignity, or benevolence. Here it signifies the kindness of God in bestowing these favours on the Gentiles.

If thou continue in his goodness. The word "his" is not in the original. And the word goodness may denote integrity, probity, uprightness, as well as favour. Rom 3:12, "There is none that doeth good." The Septuagint often thus uses the word, Ps 14:1,3, etc. This is probably the meaning here; though it may mean, "if thou dost continue in a state of favour;" that is, if your faith and good conduct shall be such as to make God continue his kindness towards you. Christians do not merit the favour of God by their faith and good works; but their obedience is an indispensable condition on which that favour is to be continued. It is thus that the grace of God is magnified, at the same time that the highest good is done to man himself.

Otherwise thou also shalt be cut off. Comp. Jn 15:2. The word thou refers here to the Gentile churches. In relation to them the favour of God was dependent on their fidelity. If they became disobedient and unbelieving, then the same principle which led him to withdraw his mercy from the Jewish people would lead also to their rejection and excision. And on this principle God has acted in numberless cases. Thus his favour was withdrawn from the seven churches of Asia, Revelation chapters 1-3, from Corinth, from Antioch, from Philippi, and even from Rome itself.

(u) "thou continue" Heb 3:6,14, 10:23,38 (v) "also shalt be cut off" Jn 15:2

And they also. The Jews.

If they bide not, etc. If they do not continue in wilful obstinacy and rejection of the Messiah. As their unbelief was the sole cause of their rejection, so, if that be removed, they may be again restored to the Divine favour.

For God is able, etc. He has

(1.) power to restore them; to bring them back, and replace them in his favour.

(2.) He has not bound himself utterly to reject them, and for ever to exclude them. In this way the apostle reaches his purpose, which was to show them that God had not cast away his people, or finally rejected the Jewish nation, Rom 11:1,2. That God has this power, the apostle proceeds to show in the next verse.

(w) "if they bide" 2Cor 3:16

For if thou. If you who are Gentiles.

Wert cut out of. Or, if thou wert of the cutting of the wild olive tree.

Which is wild by nature. Which is uncultivated and unfruitful. That is, if you were introduced into a state of favour with God from a condition which was one of enmity and hostility to him. The argument here is, that it was in itself as difficult a thing to reclaim them, and change them from opposition to God to friendship, as it would seem difficult or impossible to reclaim and make fruitful the wild olive tree.

And wert grafted contrary to nature. Contrary to your natural habits, thoughts, and practices. There was, among the Gentiles, no inclination or tendency towards God. This does not mean that they were physically depraved, or that their disposition was literally like the wild olive; but it is used, for the sake of illustration, to show that their moral character and habits were unlike those of the friends of God.

How much more, etc. The meaning of this whole verse may be thus expressed: "If God had mercy on the Gentiles, who were outcasts from his favour, shall he not much rather on those who were so long his people, to whom had been given the promises, and the covenants, and the law, whose ancestors had been so many of them his friends and among whom the Messiah was born?" In some respects there are facilities among the Jews for their conversion, which had not existed among the Gentiles. They worship one God; they admit the authority of revelation; they have the Scriptures of the Old Testament; they expect a Messiah; and they have a habit of professed reverence for the will of God.

Ignorant of this mystery. The word mystery means, properly, that which is concealed, hidden, or unknown. And it especially refers, in the New Testament, to the truths or doctrines which God had reserved to himself, or had not before communicated. It does not mean, as with us often, that there was anything unintelligible or inscrutable in the nature of the doctrine itself, for it was commonly perfectly plain when it was made known. Thus the doctrine, that the division between the Jews and the Gentiles was to be broken down, is called a mystery, because it had been, to the times of the apostles, concealed, and was then revealed fully for the first time, Rom 16:25, Col 1:26,27. Comp. 1Cor 15:51, Mk 4:11, Eph 1:9, 3:3. Thus the doctrine which the apostle was stating was one that until then had been concealed, or had not been made known. It does not mean that there was anything unintelligible or incomprehensive in it, but until then it had not been made known.

Lest ye should be wise in your own conceits. Paul communicated the truth in regard to this, lest they should attempt to inquire into it; should speculate about the reason why God had rejected the Jews; and should be elated with the belief that they had, by their own skill and genius, ascertained the cause. Rather than leave them to vain speculations and self-gratification, he chose to cut short all inquiry, by stating the truth about their present and future state.

Blindness. Or hardness. Rom 11:7.

In part. Not totally, or entirely. They are not absolutely or completely blinded. This is a qualifying expression; but it does not denote what part or portion, or for what time it is to continue. It means, that the blindness in respect to the whole nation was only partial. Some were then enlightened, and had become Christians; and many more would be.

To Israel. To the Jews.

Until the fulness of the Gentiles, etc. The word fulness, in relation to the Jews, is used in Rom 11:12. It means, until the abundance or the great multitude of the Gentiles shall be converted. The word is not elsewhere used in respect to the Gentiles; and it is difficult to fix its meaning definitely. It doubtless refers to the future spread of the gospel among the nations; to the time when it may be said that the great mass, the abundance of the nations, shall be converted to God. At present they are, as they were in the times of the apostle, idolaters, so that the mass of mankind are far from God. But the Scriptures have spoken of a time when the gospel shall spread and prevail among the nations of the earth; and to this the apostle refers, he does not say, however, that the Jews may not be converted until all the Gentiles become Christians; for he expressly supposes (Rom 11:12-15) that the conversion of the Jews will have an important influence in extending the gospel among the Gentiles. Probably the meaning is, that this blindness is to continue until great numbers of the Gentiles shall be converted; until the gospel shall be extensively spread; and then the conversion of the Jews will be a part of the rapid spread of the gospel, and will be among the most efficient and important aids in completing the work. If this is the ease, then Christians may labour still for their conversion. They may seek that in connexion with the effort to convert the heathen; and they may toil with the expectation that the conversion of the Jews and Gentiles will not be separate, independent, and distinct events; but will be intermingled, and will be perhaps simultaneous. The word fulness may denote such a general turning to God, without affirming that each individual shall be thus converted to the Christian faith.

(1) "blindness" or, "hardness" (x) "is happened" Rom 11:7, 2Cor 3:14 (y) "of the Gentiles" Lk 21:24

And so. That is, in this manner; or when the great abundance of the Gentiles shall be converted, then all Israel shall be saved.

All Israel. All the Jews. It was a maxim among the Jews, that "every Israelite should have part in the future age." (Grotius.) The apostle applies that maxim to his own purpose; and declares the sense in which it would be true. He does not mean to say that every Jew of every age would be saved; for he had proved that a large portion of them would be, in his time, rejected and lost. But the time would come when, as a people, they would be recovered; when the nation would turn to God; and when it could be said of them, that, as a nation, they were restored to the Divine favour. It is not clear that he means that even then every individual of them would be saved, but the body of them; the great mass of the nation would be. Nor is it said when this would be. This is one of the things which "the Father hath put in his own power," Acts 1:7. He has given us the assurance that it shall be done to encourage us in our efforts to save them; and he has concealed the time when it shall be, lest we should relax our efforts, or feel that no exertions were needed to accomplish what must take place at a fixed time.

Shall be saved. Shall be recovered from their rejection; be restored to the Divine favour; become followers of the Messiah, and thus be saved as all other Christians are.

As it is written. Isa 59:20. The quotation is not literally made, but the sense of the passage is preserved. The Hebrew is, "There shall come to Zion a Redeemer, and for those who turn from ungodliness in Jacob." There can be no doubt that Isaiah refers here to the times of the gospel.

Out of Zion. Zion was one of the hills of Jerusalem. On this was built the city of David. It came thus to denote, in general, the church, or people of God. And when it is said that the Redeemer should come out of Zion, it means that he should arise among that people, be descended from themselves, or should not be a foreigner. The Seventy, however, render it, "the Redeemer shall come on a mount of Zion." So the Chaldee paraphrase, and the Latin Vulgate.

And shall turn away, etc. The Hebrew is, "to those forsaking ungodliness in Jacob." The Septuagint has rendered it in the same manner as the apostle.

(x) "There shall come" Isa 59:20

For this is my covenant, etc. This expression is found immediately following the other in Isa 59:21. But the apostle connects with it a part of another promise taken from Jer 31:33,34; or rather he abridges that promise, and expresses its substance, by adding, "when I shall take away their sins." It is clear that he intended to express the general sense of the promises, as they were well known to the Jews, and it was a point concerning which he did not need to argue or reason with them, that God had made a covenant with them, and intended to restore them if they were cast off, and should then repent and turn to him. The time and manner in which this shah be, is not revealed. It may be remarked, however, that that passage does not mean that the Redeemer shall come personally and preach to them, or reappear for the purpose of recalling them to himself; nor does it mean that they will be restored to the land of their fathers. Neither of these ideas is contained in the passage. God will doubtless convert the Jews, as he does the Gentiles, by human means, and in connexion with the prayers of his people; so that the Gentiles shall yet repay the toil and care of the ancient Jews in preserving the Scriptures, and preparing the way for the Messiah; and both shall rejoice that they were made helps in spreading the knowledge of the Messiah.

(a) "this is my covenant" Jer 31:31, Heb 10:16

As concerning the Gospel. So far as the gospel is concerned; or, in order to promote its extension and spread through the earth.

They are enemies. The word enemies here stands opposed to "beloved;" and as in one respect, to wit, on account of" election," they were still beloved, i.e. beloved by God; so in another respect they were his enemies, i.e. opposed to him, or cast off from him. The enemies of God denote all who are not his true friends, Col 1:21, Rom 5:10, comp. Rom 11:8. The word here is applied to the Jews because they had rejected the Messiah; had become opposed to God; and were therefore rejected by him.

For your sakes. For your advantage. Their rejection has become the occasion by which the gospel has been preached to you. Comp. Rom 11:11,19,20.

As touching the election. So far as the purpose of election is concerned. That is, the election of their fathers and of the nation to be the peculiar people of God.

They are beloved. God still regards them with interest; has purposes of mercy towards them; intends still to do them good. This does not mean that he approved of their conduct or character, or that he had for them the same kind of affection which he would have had if they had been obedient. God does not love a sinful character; but he may have still purposes of mercy, and regard men with deep interest on whom he intends yet to bestow mercy.

For the fathers' sakes. Comp. De 10:15. He had chosen their fathers to be his peculiar people. He had made many promises to Abraham respecting his seed, and extended these promises to his remotest posterity. Though salvation is by grace, and not from human merit, yet God has respect to his covenant made with the fathers, and will not forget his promises. It is not on account of any merit of the fathers or of ancient saints, but solely because God had made a covenant with them; and this purpose of election would be manifest to their children in the latest times. As those contemplated in the covenant made with Abraham, God retained for them feelings of peculiar interest; and designed their recovery to himself. It is clear here that the word election does not refer to external privileges; for Paul is not teaching the doctrine that they shall be restored to the external privileges of Jews, but that they shall be truly converted to God. Yet this should not be abused by others to lead them to security in sin. No man has any security of happiness, and of the favour of God, but he who complies with the terms of his mercy. His commands are explicit to repent and believe, nor can there be safety except in entire compliance with the terms on which he is willing to bestow eternal life.

(b) "for the father's sakes" De 10:15

For the gifts. The favours or benefits which God bestows on men. The word (χαρισμα) properly denotes any benefit which is conferred on another as a mere matter of favour, and not of reward. See Rom 5:15,10, 6:23. Such are all the favours which God bestows on sinners, including pardon, peace, joy, sanctification, and eternal life.

And calling of God. The word calling (κλησις) here denotes that act of God by which he extends an invitation to men to come and partake of his favours, whether it be by a personal revelation as to the patriarchs, Or by the promises of the gospel, or by the influences of his Spirit. All such invitations or callings imply a pledge that he will bestow the favour, and will not repent, or turn from it. God never draws or invites sinners to himself without being willing to bestow pardon and eternal life. The word calling here, therefore, has not respect to external privileges, but to that choosing of a sinner, and influencing him to come to God, which is connected with eternal life.

Without repentance. This does not refer to man, but to God. It does not mean that God confers his favours on man without his exercising repentance, but that God does not repent, or change, in his purposes of bestowing his gifts on man. What he promises he will fulfil; what he purposes to do, he will not change from or repent of. As he made promises to the fathers, he will not repent of them, and will not depart from them; they shall all be fulfilled; and thus it was certain that the ancient people of God, though many of them had become rebellious, and had been cast off, should not be forgotten and abandoned. This is a general proposition respecting God, and one repeatedly made of him in the Scriptures. See Nu 23:19, "God is not a man, that he should lie; neither the son of man, that he should repent: hath he not said, and shall he not do it? or hath he spoken, and shall he not make it good?" Eze 24:14, 1Sam 15:29, Ps 89:35,36, Tit 1:2, Heb 6:18, Jas 1:17. It follows from this,

(1.) that all the promises made to the people of God shall be fulfilled.

(2.) That his people need not be discouraged or desponding in times of persecution and trial.

(3.) That none who become his true friends will be forsaken, or cast off. God does not bestow the gift of repentance and faith, of pardon and peace, on men, for a temporary purpose; nor does he capriciously withdraw them, and leave the soul to ruin. When he renews a soul, it is with reference to his own glory; and to withdraw those favours, and leave such a soul once renewed to go down to hell, would be as much a violation of all the principles of his nature as it would be to all the promises of the Scripture.

(4.) For God to forsake such a soul, and leave it to ruin, would imply that he did repent. It would suppose a change of purpose and of feeling. It would be the character of a capricious being, with no settled plan or principles of action; no confidence could be reposed in him, and his government would be unworthy the affections and trust of his intelligent creation.

For as ye. You who were Gentiles.

In times past. Before the gospel was preached. This refers to the former idolatrous and sinful state of the heathen world. Comp. Eph 2:2; Acts 14:16.

Have not believed God. Or have not obeyed God. This was the character of all the heathen nations.

Yet have now obtained mercy. Have been pardoned and admitted to the favour of God.

Through their unbelief. By means of the unbelief and rejection of the Jews. Rom 11:11.

(d) "Times past have not" Eph 2:2 (1) "believed" or, "obeyed"

Even so have these, etc. That is, the Jews.

That through your mercy, etc. The immediate effect of the unbelief of the Jews was to confer salvation on the Gentiles or to open the way for the preaching of the gospel to them. But its remote effect would be to secure the preaching of the gospel again to the Jews. Through the mercy, that is, the compassion or deep feeling of the converted Gentiles; through the deep and tender pity which they would feel for the blinded and degraded Jews, the gospel should be again carried to them, and they should be recalled to the long-lost favour of God. Each party should thus cause salvation to come to the other--the Jews to the Gentiles by their unbelief; but the Gentiles, in their turn, to the Jews by their belief. We may here learn,

(1.) that the Jews are to be converted by the instrumentality of the Gentiles. It is not to be by miracle, but by the regular and common way in which God blesses men.

(2.) That this is to be done by the mercy or compassion of the Gentiles; by their taking pity on the lost and 'wretched condition of the Jewish people.

(3.) It is to be when the abundance of the Gentiles--that is, when great numbers of the Gentiles--shall be called in. It may be asked here, whether the time is not approaching for the Gentiles to make efforts to being the Jews to the knowledge of the Messiah. Hitherto those efforts have been unsuccessful; but it will not always be so; the time is coming when the promises of God in regard to them shall be fulfilled. Christians shall be moved with deep compassion for the degraded and forsaken Jews, and they shall be called into the kingdom of God, and made efficient agents in extending the gospel through the whole world. May the time soon come when they shall feel as they should for the rejected and forsaken children of Abraham, and when their labours for their conversion shall be attended with success.

(1) "believed" or, "obeyed"

For God hath concluded, etc. The word here translated "concluded" (συνεκλεισε), is rendered in the margin, "shut them all up together." It is properly used in reference to those who are shut up in prison, or to those in a city who are shut up by a besieging army, 1 Mac. v. 5; vi. 18; xi. 65; xv. 25; Josh 6:1 Isa 45:1. It is used in the New Testament of fish taken in a net. Lk 5:6, "They enclosed a great multitude of fishes." Gal 3:22, "But the Scripture hath concluded all under sin, that the promise," etc. In this place the Scripture is declared to have shut them up under sin, that is, declared them to be sinners; gave no hope of rescue by any works of their own; and thus kept them (Rom 11:23) "shut up unto the faith which should afterwards be revealed." All are represented, therefore, as in prison, enclosed or confined by God, and to be liberated only in his own way and time. In regard to the agency of God in this, we may remark,

(1.) that the word does not mean that God compelled them to disbelieve the gospel. When, in Gal 3:22, the Scripture is said to have included all under sin, it is not meant that the Scripture compelled them not to believe.

(2.) The word does not imply that the sin and unbelief for which they were shut up were not voluntary. Even when a man is committed to prison, the crime which brought him there is voluntary, and for it he is responsible.

(3.) The keeper of a prison does no wrong in confining a criminal; or the judge in condemning him; or the executioner in fulfilling the sentence of the law. So of God. What he does is not to compel men to remain under unbelief, but to declare that they are so; so to encompass them with the proof of it that they shall realize that there is no escape from the evidence of it, and thus to press on them the evidence of their need of a Saviour. This he does in relation to all sinners who ever become converted.

(4.) Yet God permitted this; suffered Jews and Gentiles to fall into unbelief, and to be concluded under it, because he had a special purpose to answer in leaving man to the power of sin and Unbelief. One of those purposes was, doubtless, to manifest the power of his grace and mercy in the plan of redemption.

(5.) In all this, and in all other sin, man is voluntary. He chooses his course of evil, and God is under no obligation to compel him to do otherwise. Being under unbelief, God declares the fact, and avails himself of it, in the plan of salvation by grace.

Them all. Both Jews and Gentiles.

In unbelief. (εις) Unto unbelief. He has delivered them over unto unbelief, as a man is delivered over into prison. This is the literal meaning of the expression.

That he might have mercy upon all. Mercy is favour shown to the undeserving. It could not have been shown to the Jews and the Gentiles unless it was before proved that they were guilty, for this purpose proof was furnished that they were all in unbelief. It was clear, therefore, that if favour was shown to either, it must be on the same ground, that of mere undeserved mercy. Thus all men were on a level; and thus all might be admitted to heaven without any invidious distinctions, or any dealings that were not in accordance with mercy and love. "The emphasis in this verse is on the word MERCY. It signifies that God is under obligation to no one, and therefore that all are saved by grace, because all are equally ruined." Calvin. It does not prove that all men will be saved; but that those who are saved shall be alike saved by the mercy of God; and that he intends to confer salvation on Jews and Gentiles on the same terms. This is properly the close of the argument of this epistle. By several independent trains of reasoning, the apostle had come to the same conclusion, that the Jews had no peculiar privileges in regard to religion, that all men were on a level, and that there was no hope of salvation for any but in the mercy of a sovereign God. This conclusion, and the wonderful train of events which had led to this state of things, give rise to the exclamations and ascriptions of praise with which the chapter closes.

(e) "God hath concluded" Rom 3:9, Gal 3:22 (1) "concluded" or "shut them all up together"

O the depth; etc. This passage should have been translated, "O the depth of the riches, and of the wisdom, and of the knowledge of God." The apostle has three subjects of admiration. Our translation, by the word "both" introduced here, confines it to two. The apostle wishes to express his admiration of the riches, and the wisdom, and the knowledge of God. So the Syriac, Arabic, etc. Our translation has followed the Latin Vulgate. The word depth is applied in the Scriptures to anything vast and incomprehensible. As the abyss or the ocean is unfathomable, so the word comes to denote that which words cannot express, or that which we cannot comprehend. Ps 36:6, "Thy judgments are a great deep." 1Cor 2:10, "The Spirit searcheth--the deep things of God." Rev 2:24, "The depths of Satan"--the deep, profound, cunning, and wicked plans of Satan.

Riches. Rom 11:12. The word denotes the abundant blessings and mercies which had been conferred on sinful men by the gospel. These were vast and wonderful. The pardon of sin; the atonement; the hope of heaven; the peace of the gospel; all bestowed on the sinful, the poor, the wretched, and the dying, all bespeak the great mercy and rich grace of God. So every pardoned sinner may still exclaim. The grace of God which pardons him is felt to be indeed wonderful, and past comprehension. It is beyond the power of language to express; and all that the Christian can do, is to follow the example of the apostle, and sit down in profound admiration of the rich grace of God. The expression "the depth of the riches" is a Hebraism, meaning the deep or profound riches.

The wisdom. Wisdom is the choice of the best means to accomplish the best ends. The end or design which God had in view was to bestow mercy on all; i.e., to save men by grace, and not by their own works, Rom 11:32. He intended to establish a glorious system that should present his mercy as the prominent attribute, standing out in living colours in all the scheme of salvation. This was to be alike shown in relation to Jews and Gentiles. The wonderful wisdom with which this was done is the object of the apostle's profound admiration. This wisdom was seen,

(1.)in adapting the plan to the condition of man. All were sinners. The apostle in this epistle has fully shown that all had come short of the glory of God. Man had no power to save himself by his own wisdom. The Jews and Gentiles in different ways had sought to justify themselves, and had both failed. God had suffered both to make the experiment in the most favourable circumstances. He had left the world for four thousand years to make the trial, and then introduced the plan of Divine wisdom, just so as to meet the manifest wants and woes of men.

(2.) This was shown in his making the Jews the occasion of spreading the system among the Gentiles. They were cast off, and rejected; but the God of wisdom had made even this an occasion of spreading his truth.

(3.) The same wisdom was yet to be seen in his appointing the Gentiles to carry the gospel back to the Jews. Thus they were to be mutual aids; until all their interests should be blended, and the entire race should be united in the love of the same gospel, and the service of the same God and Saviour. When, therefore, this profound and wonderful plan is contemplated, and its history traced from the commencement to the end of time, no wonder that the apostle was fixed in admiration at the amazing wisdom of him who devised it, and who has made all events subservient to its establishment and spread among men.

And knowledge. That is, foreknowledge, or omniscience. This knowledge was manifest,

(1.) in the profound view of man, and acquaintance with all his wants and woes.

(2.) In a view of the precise scheme that would be fitted to recover and save.

(3.) In a view of the time and circumstances in which it would be best to introduce the scheme.

(4.) In a discernment of the effect of the rejection of the Jews, and of the preaching of the gospel among the Gentiles. Who but God could see that such effects would follow the rejection of the Jews? Who but he could know that the gospel should yet prevail among all the nations? We have only to think of the changes in human affairs; the obstacles to the gospel; the difficulties to be surmounted; and the vast work yet to be done, to be amazed at the knowledge which can adapt such a scheme to men, and which can certainly predict its complete and final spread among all the families of man.

How unsearchable. The word unsearchable means that which cannot be investigated or fully understood.

His judgments. This word, in this place, evidently means his arrangement, his plan, or proceeding. It sometimes refers to laws; at other times to the decision or determination of God; at others to the inflictions of his justice. In this last sense it is now commonly used. But in the case before us, it means his arrangements for conferring the gospel on men. Comp. Ps 36:6, "His judgments are a great deep."

His ways. The word rendered ways properly denotes a path, or road on which one travels. Hence it comes also to denote the course or manner of life in which one moves; or his principles, or morals; his doctrine or teaching, etc. Applied to God, it denotes his mode or manner of doing things; the order, etc., of his Divine providence; his movements, in his great plans, through the universe. Acts 13:10, "Wilt thou not cease to pervert the right ways of the Lord?" to oppose, or to render vain, his plan of guiding and saving man. Heb 3:10, "They have not known my ways." Ps 77:19, "Thy way is in the sea, thy footsteps are not known." Here it refers particularly to his way or plan of bringing all nations within the reach of his mercy in the gospel.

Past finding out. Literally, which cannot be tracked or traced out. The footsteps cannot be followed. As if his path were in the sea, (Ps 77:19) and the waves closed immediately, leaving no track, it cannot be followed or sought out. It is known that he has passed, but there is no way of tracing his goings. This is a beautiful and striking figure. It denotes that God's plans are deep, and beyond our comprehension. We can see the proofs that he is everywhere; but how it is, we cannot comprehend. We are permitted to see the vast movements around us; but the invisible hand we cannot see, nor trace the footsteps of that mighty God who performs his wonders on the ocean and on the land.

(g) "unsearchable" Job 11:7, Ps 92:5

For who hath known, etc. This verse is a quotation, with a slight change, from Isa 40:13, "Who hath directed the Spirit of the Lord, or being his counsellor hath taught him?" It is designed to express the infinite wisdom and knowledge of God, by affirming that no being could teach him, or counsel him. Earthly monarchs have counsellors of state, whom they may consult in times of perplexity or danger. But God has no such council. He sits alone; nor does he call in any or all of his creatures to advise him. All created beings are not qualified to contribute any thing to enlighten or to direct him. It is also designed to silence all opposition to his plans, and to hush all murmurings. The apostle had proved that this was the plan of God. However mysterious and inscrutable it might appear to the Jew or the Gentile, yet it was his duty to submit to God, and to confide in his wisdom, though he was not able to trace the reason of his doings.

(h) "who hath known" Isa 40:13, Jer 23:18

Or who hath, etc. The sentiment in this verse is found substantially in Job 41:11, "Who hath prevented me, that I should repay him?" The Hebrew word "prevented" means to anticipate, to go before; and God asks, "Who has anticipated me; who has conferred favours on me before I have on him; who has thus laid me under oblation to him? This is the sense in which the apostle uses the word here. Who has, by his services, laid God under obligation to recompense or pay him again? It is added in Job, "Whatsoever is under the whole heaven is mine." Thus Paul, contrary to the prevailing doctrine of the Jews, shows that no one could plead his own merits, or advance with a claim on God. All the favours of salvation must be bestowed by mercy or grace; God owned them all; and he had a right to bestow them when and where he pleased. The same claim to all things is repeatedly made by God, Ex 19:5, De 10:14, Ps 24: 50:12.

Shall be recompensed. Repaid as a matter of debt. None of God's mercies can be conferred in that way; If they could, man could bring God under obligation, and destroy the freeness and benevolence of his favours.

(i) "who hath first given to him" Job 41:11

For of him, (εξαυτου) Comp. 1Cor 1:30, 8:6. This expression doubtless means, that he is the original Source and Fountain of all blessings. He is the Creator of all, the rich "Fountain from which all streams of existence take their rise." The design of this verse is to show that no creature has any claim on God. Jews and Gentiles must alike receive salvation on the ground of his mercy. So far from having a claim on God, the apostle here affirms that all things have come from him, and therefore all must be derived to us. Nothing has been produced by chance, or haphazard; nothing by created skill or might. All has been formed by God; and therefore he has a right to dispose of all.

And through him, (διαυτου). That is, by his immediate operating agency. The former expression, "of him," affirmed that he was the original Source of all things; this declares that all are by him, or through him, as their immediate cause. It is not merely by his plan or purpose; it is by his agency, by the direct exertion of his power in their creation and bestowment. By his power they are still directed and controlled. Human agency, therefore, could not lay him under any obligation. He does not need the aid of man; and he did not call in that aid in the creation and government of the world. He is the independent Creator and Lord, and on him none can have a claim.

To him, (ειςαυτον). This expression denotes the final cause, the reason or end for which all things were formed. It is to promote his honour and glory. It is to manifest his praise, or to give a proper putting forth of the glorious attributes of God; that the exceeding greatness, and goodness, and grandeur of his character might be evinced. It is not to promote his happiness, for he was eternally happy; not to add anything to him, for he is infinite; but that he might act as God, and have the honour and praise that is due to God. As this was the design of all things, so it followed that the bestowment of his favours must be in accordance with this--in such a way as to promote his glory; and not so as to consult the feelings or views of either Jews or Gentiles.

All things. The universe; the creation; or, still more particularly, the things of which the apostle is discoursing. He does not affirm that he is the author of sin, or of sinful thoughts; not that he creates evil, or that evil is designed to promote his glory. The apostle is not discoursing of these, but of his method of bestowing his favours; and he says that these are to be conferred in such a way as to promote his honour, and to declare the praise of him who is the original Source, the Creator and the Proprietor of all things.

To whom be glory. This ascription of praise is the appropriate close of the argumentative part of the epistle, as well as appropriate to the train of remarks into which the apostle had fallen. It expresses his hearty amen in concurrence with this view; the deep desire, of a pious man that all might be to God's glory and honour. He had not merely come to it by reasoning, but it was the sincere desire of his soul that it might be so. The Christian does not merely admit this doctrine; he is not merely driven to it by argument, but it finds a hearty response in his bosom. He rejoices in it; and sincerely desires that all may be to the honour of God. Sinners are often compelled by argument to admit it, but they do not love it. They would rejoice were it otherwise, and be glad if they were permitted rather to seek their own glory than that of the living God.

Glory. Praise, honour.

For ever. Not merely amid transitory events now, but ever onward to eternity. This will be the case. There never will be a time when the affairs of the universe shall not be conducted with reference to the glory of God. That honour and glory shall shine brighter and brighter, and all worlds shall be perfectly adapted to show his praise, and to evince his greatness, goodness, power, and love, for ever and ever. Thus let it be, is the language of every one that truly loves him.

(k) "of him" 1Cor 8:6, Col 1:16 (1) "whom" "Him" This closes the argumentative part of the epistle. From the close of this chapter we may make the following observations :--

1. God is infinitely wise, and just, and good. This is seen in all his plans and doings, and especially in the glorious plan of saving men.

2. It becomes man to be humble, he can see but few of the reasons of the doings of an infinite God. He is not qualified to sit in judgment on his plans. He is not fitted to arraign him. There is nothing more absurd than for a man to contend with God, or to find fault with his plans; and yet there is nothing more common. Man speaks, and thinks, and reasons on the great things pertaining to the Divine mind and plan, as if he were qualified to counsel the Being of infinite wisdom, and to arraign at the bar of his own reason the Being of infinite goodness.

3. It is our duty to be submissive to God. His plans may often require him to cross the path of our pleasures, or to remove some of our enjoyments. He tries us by requiring us to put confidence in him where we cannot see the reason of his doings, and to believe that he is qualified for universal empire. In all such cases it is our duty to submit to his will. Hie is seeking a grander and nobler object than our private good. He is seeking the welfare of a vast universe; and he best knows in what way that can be promoted.

4. God is the Creator and Proprietor of all things. It would be possible to prove this from his works. But his word unequivocally asserts it. He has formed, and he upholds, and he directs all things for his glory. He who formed all has a right to all. He who is the Source of life has the right to direct it, or to withdraw the gift. He on whom all depend has a right to homage and praise.

5. He has formed a universe that is eminently adapted to declare his glory. It evinces infinite power in its creation; and it is fitted to fill the mind with evergrowing wonder and gladness in its contemplation. The sacred writers were filled with rapture when they contemplated it; and all the discoveries of astronomy, and geology, and science in general, in modern times, are fitted to carry forward the wonder, and fill the lips with new expressions of praise. The universe is vast and grand enough to occupy the thoughts for ever. How little do we know of the wonders of his creation, even pertaining to this little world; to our own bodies and souls; to the earth, the ocean, the beast and the reptile, the bird and the insect; how much less of that amazing view of worlds and systems which modern astronomy has opened to our view-- the vast starry frame which the eye can penetrate for millions and millions of miles, and where it finds world piled on world, and system rising above system, in wonderful order and grandeur, and where the utmost power of the telescope can as yet find no bounds!

6. Equally true is this in his moral government. The system is such as to excite our wonder and praise. The creation and control of free, and active, and mighty minds, is as wonderful as the creation and control of matter, even the vast masses of the planetary systems. Creation is filled with minds. God has peopled the worlds with conscious, free, and active intelligences. The wonderful wisdom by which he controls them; the amazing moral power by which he guards and binds them to himself, by which he restrains and awes the rebellious; and the complete subjection by which he will bring all yet at his feet, is as much replete with wonder as the wisdom and skill by which he framed the heavens. To govern mind requires more wisdom and skill than to govern matter. To control angels and men evinces more glory than to roll the streams or the ocean, or than to propel and guide the planets. And especially is this true of the plan of salvation. That wondrous scheme is adapted to call forth eternal praise, and to show for ever the wisdom and mercy of God. Without such a plan, we cannot see how the Divinity could be fully manifested; with that, we see God as God, vast, grand, mighty, infinite; but still seeking to do good, and having power to enter any vast mass of iniquity, and to diffuse purity and peace over the face of an alienated and dying world.

7. The salvation of sinners is not to promote their own glory primarily, but that of God. "He is first, and he last; he is midst, and without end," in their salvation. God seeks his own honour, and seeks it by their return and their obedience. But if they will not promote his glory in that way, they must be made to promote it in their ruin.

8. It is the duty of men to seek the honour of this infinitely wise and holy God. It commends itself to every man's conscience. God has formed us all; and man can have no higher destiny and honour than to be permitted to promote and spread abroad through all the universe the knowledge of a Being whose character is infinitely lovely, whose government is right, and whose presence and favour will diffuse blessings of salvation and eternal peace on all the wide creation that will be obedient to his will.

[A.D. 57. depend has a right to homage and praise.

Our apostle having shown, in the end of the foregoing chapter, that the Jews would be rejected, and the Gentiles called, begins this chapter by answering a great and popular objection. Some hereupon might be ready to say, "If this be so, then God has cast away his covenant people, violated his covenant promise, forgot the seed of Abraham his friend." He answers by his accustomed form of denial, God forbid: and then proceeds to show, that the rejection of the Jews was not total: God did not reject them all, but the unbelieving part of them only. And this he proves by producing himself as an instance in the case; I myself, says he, am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

As if he had said, "I am myself a Jew by nature and nation; not a proselyte converted to the Jewish faith, but a Jew by lineal descent, of the seed of Abraham, according to the flesh; yet am not I cast off by God; therefore God has not cast away all his people."

Learn hence, How many unbelievers soever God rejects, he will not cast away one soul that sincerely believes in his Son. and gives up himself to the obedience of the gospel. Believers are God's jewels; he will not cast them away. They are his children, his portion, his inheritance; he will never cast them off. They are united to him by the bond of the Holy Spirit, and he has engaged himself to them by the bond of an everlasting covenant. Believers love God and his truth for ever, and the God of truth will love them for ever. God has not cast away his people.

Here we have a second argument to prove that God would not wholly cast off the Jewish church and people; namely, because he had foreknown them; that is, had chosen the body of them to be a special and peculiar people to himself, above and before all the people of the earth; and had also foreknown, that is, foreseen, that many of them would, through the assistance of his Holy Spirt, savingly believe on the promised Messias. God never did, never will cast away such, either among Jews or Gentiles.

Another instance is here produced, to prove that God had not suffered all the Jews to apostatize and fall away through unbelief; and that is, the instance of Elias, in whose days there was such a general revolt among the Jews from the worship of the true God to Jeroboam's idolatry, that he thought himself alone. But God assures him, there was not such a dearth of saints as he feared, he having reserved to himself seven thousand true and faithful worshippers of himself, who had never bowed the knee to the image of Baal.

Learn hence, That even in times of universal apostacy and epidemical degeneracy, God has a number to stand up for, and witness to, his name and truth, and that the number of them is more than we either imagine or believe. God has ever had, and always will have, a seed to serve him, which shall be accounted to him for a generation; and although the number of revolters be great, yet the number of the righteous is not small.

Here we have St. Paul making application of the foregoing example to the present case. As Elias was not alone in the corrupt state of Israel then, so neither was the apostle alone now, in this time of general rejection of the Jewish church and nation. God had a number then, he has a remnant now, which, according to his free and gracious purpose, are brought to believe in his Son. Although the Jews who believed were few in comparison of them that were rejected, called therefore a remnant, which is but small and little in respect of the whole piece; yet there were many thousands of them that did believe on the Lord Jesus Christ, and obtained, no doubt, salvation by him, Thou seest, brother, how many thousand Jews there are which believe. Acts 21:20.

Observe farther, The conclusion which the apostle doth infer and draw from the fore-mentioned assertion "If a remnant be saved, according to the free purpose and gracious election of God, then 'tis not upon the consideration of the merit of their own works; they are not justified and accepted for the works of the law, otherwise grace is no more grace: for what need is there of grace, where men have continued in all things written in the law to do them? for the man that doeth those things shall live in them. But, on the other hand, if it be of works that we are justified and accepted, then it is no more of grace, otherwise work is no more work."

Learn hence, 1. That such as are chosen in Christ to be a people near unto God, are put into this state by mere grace, and unmerited favour.

Learn, 2. That grace comes in to supply the defect of our works, and to procure pardon for the non-performance of them, according to the tenor of the law. God was good to man before his fall, in making him his creature; he is gracious to man since his fall, in recovering him to the divine favour, by restoring him to the divine likeness.

The fabric of grace in the hearts of his people goes up, as did the building of the second temple, with shouts and acclamations, Grace! grace! and every stone in the building of our salvation, from the foundation to the superstructure, is all free-stone; Otherwise grace is no more grace.

Observe here, 1. What the apostle affirms concerning the main body of the Jewish nation, they obtained not what they sought after; that is, deliverance by the Messiah, justification and righteousness by the works of the law. This they sought, but found not; yet the election hath obtained it; that is, the chosen generation of believers, seeking righteousness and life in a gospel way, namely, by faith in Christ the Mediator, have obtained it. And the rest were blinded; by what, and by whom?

Answer 1. By their own sin and prejudice; and then,

2. By the just judgment of God, leaving them to their own ignorance and obstinacy, for shutting their eyes against the clear light of the gospel; and by giving them over to Satan, the god of this world, who blindeth the eyes of them that believe not, 2Cor 4:4.

Observe, 2. The direful judgment which followed upon this dreadful sin; they shut their eyes, and said, they will not see; God closed their eyes, and said, they shall not see. Because they would not obey the Spirit of God, which would have awakened and enlightened them, God gave them up to a spirit of slumber, stupidity, and blindness; that is, he permitted them to continue and lie under those prejudices against the true Messiah, which they had taken up and entertained in their minds.

Learn hence, That no greater judgment can befall a people, than a sottish stupidity of mind and insensibility of spirit; whereby they are drowsily careless of their salvation, and know not the things belonging to their peace, although they be before their eyes. This was the case with the chief body of the Jewish nation, and continues to be still their case: they have eyes, and see not; ears, but hear not, unto this day.

The apostle proceeds here to declare unto us, that the general unbelief and hardness of heart which was found amongst the rejected Jews, was not to be wondered at, because it was prophetically foretold by holy David, in the person of the Messiah, of whom he was a type, that his own people the Jews should extremely injure and wrong him, oppress and vex him: for which wickedness he foretells what dreadful and tremendous judgments should come upon the Jews; namely,

That their table should be made to them a snare, a trap, and a stumbling-block; that is, that all their pleasant and delightful things should become the instruments of their destruction.

That their eyes be darkened, that they may not see. The darkening of their eyes signifies the taking away of the judgment and understanding from a people.

And the bowing down of the back always, intimates and implies their grovelling upon this earth; their relishing and savouring nothing but earthly things, never lifting up either head or heart to God.

Now all this which David spake of the wicked Jews in his time, the apostle applies and adapts to the incredulous and unbelieving Jews in his days, to whom the very preaching of the gospel was an occasion of obduration and hardness of heart.

Learn here, 1. That to the obstinate and obdurate enemies of God, the best things become baneful, and through their own corruption become the instruments and means of their own destruction. Let their table be made a snare, a trap, and a stumbling-block.

Learn, 2. That to be deprived of the use of our judgment and understanding, especially in things pertaining unto God, is a very dreadful judgment. Let their eyes be darkened that they may not see.

3. That imprecations are to be used very warily, and only in weighty matters. These and other expressions of David, which look like imprecations, may as well be accounted prophetical predictions, foretelling what will come upon obstinate sinners, rather than praying that evil may come.

Great is the sin and danger of using imprecations lightly, either upon ourselves or others. Some persons use them to gain credit to what they say; but this will not do with wise men, who frequently observe, that persons most guilty are most apt to call for vengeance upon themselves, that they may be thought guiltless.

Lord! how do some sinners wish and call for that at which the devils tremble!--I mean damnation.

Alas! it slumbereth not; within a moment or two thou shalt feel what thou wilt not fear.

Our apostle had in the preceding verses proved the rejection of the Jews not to have been total; here he proves, that it shall not be final, but that they shall be generally called before the end of the world.

Here they stumbled, says he, that they should fall? that is, "Have they so stumbled and fallen as never to rise more?" Are they utterly forsaken and cast off?" No such thing; but God in his just and righteous judgment hath permitted them to fall, that they having obstinately refused the gospel, it might be preached to the Gentiles; and their receiving of the gospel, God will in his infinite wisdom make use of, to provoke the Jews to jealousy and emulation, seeing themselves so far outstript by those whom they contemned and despised, and in the close make this jealousy and emulation a mean and occasion of the Jews conversion.

Learn hence, That emulation and jealousy doth heat and heighten the mind of man to an eager pursuit fo the best things.

Observe it in the instance before us: the salvation of the Gentiles bred emulation in the Jews. "What! say the Jews, shall the Gentiles go away with heaven alone, when we thought the vilest people upon earth?

Come, let us put in for a part and share in gospel mercies and privileges with them." Thus they were provoked to emulation, and this emulation occasioned their conversion.

As if the apostle had said, "If the casting off the Jews was so profitable to the Gentile world; if the Gentiles have been such great gainers by occasion of the sin and fall of the Jews; how much more, when they shall become Christians, will they add to the fulness, the glory, and greatness of the Christian church?"

Observe here, The wonderful wisdom, the astonishing goodness, the overruling providence and power of God, in causing the fall of the Jews to be the occasion of God's manifesting his abundant grace in the conversion of the Gentiles, and spreading the plentiful knowledge of Christ over all the world; and also in causing the general conversion of the Jews, towards the end of the world, to confirm the faith of the believing Gentiles.

Observe here, 1. The honourable office which St. Paul was called to; namely, to be an apostle, and the apostle of the Gentiles.

2. The honour which God put upon him in the faithful execution of that office: (1.) In making him instrumental for calling many of the blind and ignorant Gentiles to the obedience of the faith:

(2.) In provoking the Jews (whom he called his own flesh, because of his own nation) not to suffer the Gentiles alone to go away with the privileges of the gospel, but to put in for a share with them: If by any means I may provoke to emulation.

As if the apostle had said, "O that I could once see an holy emulation take hold of my countrymen; that rather than not believe at all, and be saved, I might see them at last believe for anger, or for very shame, and go to heaven in a holy chafe."

Observe, 3. What an argument the apostle makes use of, why all persons should greatly desire the general conversion both of Jews and Gentiles to the faith of Christ.

As the casting away of the Jews at present, will be the reconciling of the world; that is, by an occasion of sending the gospel to the Gentiles all the world over, whereby they become reconciled unto God; what will the receiving of the Jews again into the grace and favour of God, and the communion of the visible church, be to you Gentiles are brought into it, that it will be looked upon as a new life, or resurrection from the dead.

Here the apostle produced another argument to prove the universal restoration of the Jews unto the grace and favour of God before the end of the world; and it is drawn from the covenant of God made with Abraham, (as the root of the Jewish nation,) which said, I will be thy God, and the God of thy seed.

Now the argument runs thus: "As the branches follow the nature of the root, so do the Jews follow the condition of Abraham, and the holy patriarchs, with respect to the outward privileges of the covenant. Was the root holy? so are the branches holy; not inherently, but federally holy, being called, consecrated, and separated from the world unto the service of God. If then Almighty God, by entering into covenant with Abraham, hallowed to himself all his posterity, even as the first-fruits hallowed the whole lump; in like manner will God, in his own good time be so mindful of the Jews, the posterity of Aabraham, as to bring them again nigh unto himself in remembrance of his holy covenant; so that they shall be his people, and he will be their God."

Learn hence, That the Jews, though at present cast off by God, are still an holy people, they are under an hereditary dedication to God, they have a federal holiness, as descending from holy progenitors, with respect to whom the love and compassion of God are towards them, and they shall in his own time be called and converted by him. And therefore, in the mean time, the Jews are not to look upon themselves with desperation, nor should the Gentiles look upon them with disdain. The first -fruits being holy, the lump is also holy: the root being holy, so are the branches also.

The design and scope of our apostle in these words, is to exhort the believing Gentiles not to despise and reproach the rejected and unbelieving Jews; and he draws an argument from the condition of the Gentiles, both past and present: in their past condition they were like a wild olive-tree we understand to visible church of God; by the root he means Abraham, he was the root of the olive-tree, the Jewish church.

But how so? Answer Not the root by way of cmmunication, but in a way of adminstration; not by way of communication, as if either Jew or Gentile did receive any sap of spiritual life from him, as branches receive a natural life from the root; for thus Christ alone is the root of the church. But Abraham alone was the root of the church. But Abraham was the root of the olive-tree in a way of administration, the Lord calling him forth as the first man with whom he was pleased to treat, and enter into covenant with.

Again, by the fatness of the olive-tree, we are to understand all outward privileges and ordinances, all spiritual benefits and blessings, which belong to the Jewish church.

By the branches of the olive-tree, we are to understand the members of the Jewish church; and by the wild olive, the Gentile world.

Now though the Gentiles, through rich grace, were instated in the privileges of the Jews, yet the apostle foresaw, that instead of thankfulness to God for the favours received from him, they would be puffed up with pride, and accordingly he advises them not to be high-minded, but fear; as if he had said, "O ye Gentiles, your state is nigh, let your hearts be humble. The Jews are fallen; and unless you walk in holy fear, you cannot stand: unbelief ruined them, take heed that pride doth not ruin you; for the just and holy God is no respector of persons. He that spared not the natural branches, will no more spare thee."

From the whole learn, 1. That man is naturally a very proud creature; and although he has nothing but what he has freely received, yet is prone to boast.

2. That man is especially apt to magnify himself, and to glory over those who are fallen before him, either into sin, or under affliction.

3. That the best preservative from falling, is humility and holy fear. If ever we stand in the day of trial, it is the fear of falling must enable us to stand. Take heed you do not fall, by thinking it is impossible to fall.

Be not high-minded, but fear. Timor tuus, securitas tua; Thy holy fear will keep thee from falling, when others' security and presumption will lay them on the ground. Let not a man that stands on the top of a tree boast of his height, but look to his hold.

Our apostle, in these and the following verses, proceeds in his exhortation to the Gentiles, not to insult over the rejected Jews, but to carry it towards them with great modesty and Christian humility; and he useth several arguments by way of motive to excite and quicken them thereunto.

The two first are drawn from the severity of God in cutting off the Jews, and the goodness and bounty of God in calling of the Gentiles; Behold the goodness and severity of God, &c. Justice and mercy, goodness and severity, are attributes or qualities eminently found in God; and contrary only in their effects upon men. The same God is merciful and severe, with respect to different persons and different qualifications. All mercy is not a virtue, but that which is consistent with other perfections of wisdom and righteousness.

The next argument is taken from the condition upon which the Gentiles hold their present standing in the favour and grace of God; namely, If they continue in his goodness; that is, if they walk worthy of this favour from God, and suitably to such a kind and gracious dispensation; otherwise they, the Gentiles, shall be cut off and cast away, as well as the stubborn and unbelieving Jews. The Lord is with a people only whilst they are with him; if they serve and seek him, he will be found of them; but if they forsake him, he will cast them off for ever.

The next argument to suppress arrogancy and pride in the Gentiles, and to prevent their insulting over the fallen Jews, is taken from the hopes of the Jews' restoration; which the apostle proves to be both possible and probable.

They shall be graffed in, if they abide not in unbelief; for God is able to graff them in again. As if the apostle had said, "The same God that rejected them, is able to restore them, and re-ingraff them; the only obstacle is their unbelief, and this God is also able to remove."

Lastly, He shows the probability as well as the possibility of the Jews' conversion; namely, because God had done that which was more unlikely already, to wit, in graffing the Gentiles, who were wild olives, into the true olive, which was more difficult and unlikely than to graff in the Jews again, which were natural branches.

The argument runs thus: "If the Gentiles, which were a kind of wild scion into a good stock; how much more shall the Jews, which are the natural branches of the good olive, be graffed again into their own olive-tree, to which they formerly did belong! The one is according to the order of nature, but the other is against and contrary to nature."

Learn hence, How improbable and unlikely, how difficult and impossible soever, the conversion and calling of the Jews to the Christian religion may seem to us, it is neither contrary to right reason nor true faith.

The greatest obstacle in the way of the Jews' conversion to Christianity, it is to be feared, lies in the wicked and scandalous lives of those that call themselves Christians.

Here the apostle fully proves, that the rejection of the Jews was neither total nor final; not total, because blindness in part only, happened unto Israel; that is, part of the Jews only are left in unbelief, and under the power of spiritual blindness. Nor is their rejection final, but for a time only; namely, till the fulness of the Gentiles be come in: that is, till the Gentile churches be advanced to an honourable state and fulness. And then all the Israel of God, the faithful seed of Abraham, and the main body of the Jews, shall make up the catholic church, and be saved from their unbelief; according to that gracious promise, The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob: and this is my covenant with them, My Spirit shall not depart from thy seed, nor thy seed's seed, from henceforth and forever. Isa 59:20,21.

Learn hence, That there shall be a general calling of the Jews to the faith of the gospel before Christ's second coming, is not only possible and probable, but infallible, sure, and certain, and that from the prophecies and predictions of the prophets of God; let us therefore believe it firmly, pray for it fervently, and live in the expectation of it continually.

Here we have two farther arguments to prove the general conversion of the Jews: the first is taken from the dignity of the Jews, they being the ancient people of God, whose father Abraham he chose, and made his first covenant with him and his seed; and therefore as to making the election of that nation to be an holy people to himself, they are beloved by God for their father's sake; that is, for the sake of Abraham their holy progenitor, who had the honour to be called the friend of God.

Though grace descends not from parent to child, yet many times the children of godly parents are very large sharers in outward privileges and blessings for their gracious parents' sake. The Jews here are said to be beloved of God for their father Abraham's sake, whilst for their unbelief and contempt of the gospel, they had rendered themselves the deserved object of God's hatred.

The second argument is drawn from the immutability and unchangeable nature of God; His gifts and callings are without repentance; that is, although the Jews have rendered themselves unworthy of the favour of God, yet the covenant having been once made with the fathers, and they having had the honour to be his special and peculiar people, God will never repent of his kindness to them, nor of his covenant made with them; but will certainly restore them to their former privileges and happy state; for the gifts and calling of God are without repentance.

Take the words relatively, and the note is this, "That the gifts and calling of God, whereby he was pleased to adopt the posterity of Abraham, and to engage himself by covenant to them, are inviolable, and such as shall never be reversed or repented of."

Observe lastly, the sad and deplorable condition which the Jews are at present in and under; they are enemies to the gospel. As concerning the gospel, they are enemies for your sake; that is, because you Gentiles receive the gospel, therefore the Jews reject it, and for that reason are rejected by God. But this happened well to the poor Gentiles; for upon the Jews' refusal, the gospel was brought the sooner to the Gentiles, and they were converted by it.

Here we have the conclusion of the apostle's argument to prove the conversion and calling of the Jews towards the end of the world. The argument is drawn from a comparison of equals: "If God, after a long time of disobedience, receive the Gentiles to mercy, he will also, after a long time of infidelity, receive the Jews to mercy. If God hath called the Gentles to his grace after long idolatry, though God never promised to be their God, how much more will he recall his covenant-people from their infidelity in his own appointed time?"

So that the argument is from the less to the greater: If the infidelity of the Jews was an occasion of mercy to the Gentiles, much more shall the mercy showed to the Gentiles be an occasion of mercy to the Jews; and consequently their present infidelity shall be no obstacle to their conversion afterward.

That is, "Almighty God hath in wisdom and righteousness suffered both Jews and Gentiles successively, for some time, to remain under the power of unbelief and disobedience, that so he might in his own time fulfil the great counsel of his goodness, in showing undeserved mercy unto all, both Jew and Gentile."

Now from all the foregoing arguments, for the calling of the Jews, summed up together in this chapter, we may collect and gather, that the conversion of the Jewish nation to the Christian faith, has good foundation in the holy scriptures, and has been the received doctrine of the church of Christ in all ages of the church.

Here the apostle concludes the chapter with an awful admiration at the depth of the abundant grace and goodness of God in bearing with the infidelity of the Jews, and the obstinacy of the Gentiles; as also of his unsearchable wisdom in making first the rejection of the Jews a mean of calling the Gentiles, and then working upon the obstinate Jews by his mercy unto the Gentiles.

By judgments here, some understand the degrees and determinations of God's will; by ways, the administration of his providence, in order to the execution of those decrees: both which are secret, unsearchable, and unfathomable. There are mysteries of providence, as well as mysteries of faith, and both of them transcend our human understanding.

As if the apostle had said, "No creature ever did, or ever can, pierce into the mind of God, nor ever was called to be of his council. No creature ever did or can advise him, nor can any creature challenge God, as if he were indebted to him.

Who ever gave any thing to God that he did not first receive from him? Or who can merit any thing at his hands, seeing he owes us nothing? And if so, who hath reason to complain that God deals hardly with the Jews, in rejecting them, and preferring the Gentiles before them? Surely Almighty God may dispense a favour to some, which he owes to none."

Learn hence, That in those discriminating favours which God dispenses towards some of the children of men, no other reason can be assigned but his own good will and pleasure. This particularly appears in his ordering matters relating to the Jews and Gentiles, recorded in the foregoing chapter.

That is, all things are of God, as the author and efficient cause; all things are through him as the providential director, and preserving cause; and all things tend to him, as the ultimate end and final cause: therefore to him all praise, honour, and glory, ought for ever to be ascribed."

Learn hence, That God is the first cause, and last end.

He is the first cause; that is, he is the cause of all things besides himself, the fountain and original of all created beings; nothing was before him, but all things were created by him, and dependent upon him.

And as he is the first cause, so he is the last end, that is, all things tend to him as their ultimate end; their design and aim was the illustration of God's glory, and the manifestation of his divine perfections.

And if God be the first cause, let us with humility and thankfulness acknowledge him, admire and adore him, love and serve him, who is the author of our being, and the cause of all other beings.

And if he be the last end, let us refer all our actions to his glory; in all our natural actions, our civil actions, let the glory of God be our supreme aim, and ultimate end.

For if we do not now live unto him, we can never expect hereafter to live with him.