Romans · Chapter 11

V. 1. Hath God rejected his whole people-All Israel? In no wise. Now there is a remnant who believe, Romans 11:5; and hereafter all Israel will be saved, Romans 11:26.

Verse 1. 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 apwsato, which signifies to thrust or drive away, from apo, from, and wqew, 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.

Verses 1-3. I say then, &c. — As if he had said, We have just seen how the perverseness of the Jews and the calling of the Gentiles have been foretold; but do I say then that God hath entirely cast off his whole people, so as to have mercy on none of them? God forbid — In no wise; for I should then pronounce a sentence of reprobation upon myself; for I also am an Israelite — As it is well known; of the seed of Abraham, &c. — To whom, through the tribe of Benjamin, I can trace my genealogy; yet I am not cast off; I am still one of God’s people, by believing in Christ. God hath not cast off that part of his people whom he foreknew, as repenting and believing. The apostle speaks 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. Wot ye not — Know ye not, that in a parallel case, amid a general apostacy, when Elijah thought the whole nation was fallen into idolatry, God knew there was a remnant of true worshippers. How he maketh intercession — Or complaineth, as the verb enugcanei, here used, evidently signifies, Acts 25:24, where Festus says, The Jews, enetucon moi, complained to me concerning Paul; against Israel — The ten tribes, who had generally revolted to idolatry; saying, Lord, they have killed thy prophets — See note on 1 Kings 19:10, 14; and digged down thine altars — Built upon extraordinary occasions by special dispensation, and with the authority of the Lord’s prophets; altars which pious people attended who could not go up to Jerusalem, and would not worship the calves, nor Baal; these separate altars, though breaking in upon the unity of the church, yet being erected and attended by those that sincerely aimed at the glory of God, and served him faithfully, God was pleased to own for his altars, as well as that at Jerusalem; and the pulling of them down is mentioned and charged upon Israel by Elijah as a heinous sin. And I am left alone — Of all thy prophets who boldly and publicly plead thy cause; and they seek my life — Send murderers in pursuit of me from place to place.

Verse 1. Hath God cast away his people? The jews would say, what else can we infer? If the gentiles are now become the Israel of God, and if we are rejected for not embracing what Paul calls the righteousness of God? St. Paul denies this, for he himself, and the thousands which believed in Judea, as well as the thousands dispersed on Stephen’s persecution, were all jews, and afforded proof to the contrary. Though God had denationalized them, and sentenced them to dispersion; and though no nation was so inveterate against the christians; yet the door of hope was ever open for their conversion.

1. The Palliation of Israel’s Condition, 1-10.

Israel is not wholly cast away, since Paul’s own case proves that, as in the darkest period of idolatrous history, there is a chosen remnant by grace reserved to God. Yet the great body, on account of impenitence, are under a judicial ban from God.

Ver. 1. A possible inference from the foregoing, at once repudiated. To suggest it, Paul put last in Rom. 10, the terrible words from Isaiah 65:1, 2. It might be thought that because of their disobedience God had resolved to shut out Israel from the salvation. By putting his question in words borrowed from Psalm 94:14, Paul suggests the answer. The Greek aorists in Romans 11:1-4 do not refer to any definite time in the past, as would the English preterite, but cover the whole past time. I have therefore rendered them by the English perfect: has God cast off etc.?

Be it not so: a denial, of which all Rom 11, is a proof. For I etc.: not so much a proof of the denial as a reason for its earnestness. For a single exception proves nothing; and Paul’s denial needs complete proof. “Far be it from me, who am myself an Israelite, to say that God has cast off His people.”

Abraham’s seed: recalling the promises to Abraham.

Tribe of Benjamin: giving definiteness to I am an Israelite. Paul knew even the name of his tribe: so Philippians 3:5. Benjamin was one of the two tribes which returned from captivity: Ezra 4:1; 10:9.

V. 2. 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.

Verse 2. 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, on proegnw, for this is evidently the meaning of the word in this place, as we have already seen, Romans 8:29, and is a very general meaning of the original verb [dy yada in Hebrew and ginwskw 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, &c.

Wot ye not what the Scripture saith] ouk oidate, Do ye not know what the Scripture saith? The reference is to 1 Kings 19:10,14. 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 favour 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:- Verse

Verses 1-3. I say then, &c. — As if he had said, We have just seen how the perverseness of the Jews and the calling of the Gentiles have been foretold; but do I say then that God hath entirely cast off his whole people, so as to have mercy on none of them? God forbid — In no wise; for I should then pronounce a sentence of reprobation upon myself; for I also am an Israelite — As it is well known; of the seed of Abraham, &c. — To whom, through the tribe of Benjamin, I can trace my genealogy; yet I am not cast off; I am still one of God’s people, by believing in Christ. God hath not cast off that part of his people whom he foreknew, as repenting and believing. The apostle speaks 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. Wot ye not — Know ye not, that in a parallel case, amid a general apostacy, when Elijah thought the whole nation was fallen into idolatry, God knew there was a remnant of true worshippers. How he maketh intercession — Or complaineth, as the verb enugcanei, here used, evidently signifies, Acts 25:24, where Festus says, The Jews, enetucon moi, complained to me concerning Paul; against Israel — The ten tribes, who had generally revolted to idolatry; saying, Lord, they have killed thy prophets — See note on 1 Kings 19:10, 14; and digged down thine altars — Built upon extraordinary occasions by special dispensation, and with the authority of the Lord’s prophets; altars which pious people attended who could not go up to Jerusalem, and would not worship the calves, nor Baal; these separate altars, though breaking in upon the unity of the church, yet being erected and attended by those that sincerely aimed at the glory of God, and served him faithfully, God was pleased to own for his altars, as well as that at Jerusalem; and the pulling of them down is mentioned and charged upon Israel by Elijah as a heinous sin. And I am left alone — Of all thy prophets who boldly and publicly plead thy cause; and they seek my life — Send murderers in pursuit of me from place to place.

2. Resultant Benefits of Israel’s Defection to the Gentiles—Glorious, yet of a Conditional Character, 11-22.

Rejected by Israel, the Gospel has gone to the Gentiles. Yet from the Gentiles it may overflow back again upon the Jews, (11-16,) and the Gentile holds his preeminence by tremulous conditions, (17-22.)

Verse 2b.-4. Confirmation, from an incident in the life of Elijah, of the foregoing denial: see 1 Kings 19:10, 18.

Or, know ye not etc.: cp. Romans 6:3; 7:1.

Intercedes: his words are a complaint against Israel.

Thy prophets they have killed: so 1 Kings 18:4.

Thy altars etc.: so 1 Kings 18:30. This suggests that Leviticus 17:8; Deuteronomy 12:5, 13, 14 had become obsolete. Or these may have been memorial altars, as in Joshua 22:10-34. Left alone: a solitary surviving servant of God: for the reply of God speaks not of prophets but of faithful men.

The response: an oracular voice of God, as in 2 Macc. ii. 4; a cognate verb in same sense in Matthew 2:12: cp. 2 Macc. xi. 17. When God took away, by the sword of Jezebel, most of His servants, He says, I have left behind for Myself, i.e. to be His witnesses to the nation, seven thousand faithful men. This suggests that all others in the kingdom of Israel had worshipped Baal.

V. 3. 1 Kings 19:10.

3. 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.

Verses 1-3. I say then, &c. — As if he had said, We have just seen how the perverseness of the Jews and the calling of the Gentiles have been foretold; but do I say then that God hath entirely cast off his whole people, so as to have mercy on none of them? God forbid — In no wise; for I should then pronounce a sentence of reprobation upon myself; for I also am an Israelite — As it is well known; of the seed of Abraham, &c. — To whom, through the tribe of Benjamin, I can trace my genealogy; yet I am not cast off; I am still one of God’s people, by believing in Christ. God hath not cast off that part of his people whom he foreknew, as repenting and believing. The apostle speaks 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. Wot ye not — Know ye not, that in a parallel case, amid a general apostacy, when Elijah thought the whole nation was fallen into idolatry, God knew there was a remnant of true worshippers. How he maketh intercession — Or complaineth, as the verb enugcanei, here used, evidently signifies, Acts 25:24, where Festus says, The Jews, enetucon moi, complained to me concerning Paul; against Israel — The ten tribes, who had generally revolted to idolatry; saying, Lord, they have killed thy prophets — See note on 1 Kings 19:10, 14; and digged down thine altars — Built upon extraordinary occasions by special dispensation, and with the authority of the Lord’s prophets; altars which pious people attended who could not go up to Jerusalem, and would not worship the calves, nor Baal; these separate altars, though breaking in upon the unity of the church, yet being erected and attended by those that sincerely aimed at the glory of God, and served him faithfully, God was pleased to own for his altars, as well as that at Jerusalem; and the pulling of them down is mentioned and charged upon Israel by Elijah as a heinous sin. And I am left alone — Of all thy prophets who boldly and publicly plead thy cause; and they seek my life — Send murderers in pursuit of me from place to place.

3. The full Conversion of the Gentiles will result in the full Recovery of the Jews to Christ, 25-32.

The divine mystery should not be unknown, that the partial blindness of Israel is not final; the ancient covenant will stand good, and in the general conversion of races Israel will be finally included, (23-32.)

Verse 2b.-4. Confirmation, from an incident in the life of Elijah, of the foregoing denial: see 1 Kings 19:10, 18.

Or, know ye not etc.: cp. Romans 6:3; 7:1.

Intercedes: his words are a complaint against Israel.

Thy prophets they have killed: so 1 Kings 18:4.

Thy altars etc.: so 1 Kings 18:30. This suggests that Leviticus 17:8; Deuteronomy 12:5, 13, 14 had become obsolete. Or these may have been memorial altars, as in Joshua 22:10-34. Left alone: a solitary surviving servant of God: for the reply of God speaks not of prophets but of faithful men.

The response: an oracular voice of God, as in 2 Macc. ii. 4; a cognate verb in same sense in Matthew 2:12: cp. 2 Macc. xi. 17. When God took away, by the sword of Jezebel, most of His servants, He says, I have left behind for Myself, i.e. to be His witnesses to the nation, seven thousand faithful men. This suggests that all others in the kingdom of Israel had worshipped Baal.

V. 4. To Baal-Nor to the golden calves.

Verse 4. 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.

Verses 4-6. But what saith the answer — Recollect the answer which God gave to this doleful complaint; I have reserved to myself — To maintain my honour and true worship, I have preserved by my providence and grace not fewer than seven thousand; who have not bowed the knee to Baal — Nor to the golden calves, nor complied with any of those idolatrous rites which have been established by iniquitous laws. Even so at this present time — As it was then, so it is now; bad as this generation of Israelites is, there is a remnant who continue faithful to God; according to the election of grace — According to that gracious purpose of God, whereby he hath chosen those, whether Jews or Gentiles, for his people, that break off their sins by repentance, and believe on Jesus, as the true Messiah and Saviour of the world, with their hearts unto righteousness. Among those who thus repented and believed, in the first age of Christianity, were many thousands of Jews. Of the election here spoken of, see notes on Romans 8:28-30. And if by grace, then it is no more of works — That is, of the merit of works, whether ceremonial or moral; whether of the Mosaic or any other law, except that of faith. In other words, it is no more an election according to any covenant of justice, like that made with our first parents before the fall, which required unsinning obedience, but according to the covenant of grace, made with man since the fall, which makes provision for pardoning his past sins, and renewing his fallen nature, and by which alone a sinful creature can be saved: otherwise grace is no more grace — The very nature of grace is lost. But if it be of the merit of works, then it is no more grace, otherwise work is no more work — No longer deserving the name, or is no longer meritorious, 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 the merit of 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.

4. The Doxology closing the Argument, 33-36.

Wonderfully deep is God in this entire history of his plans, (33,) with no counsellor, (34,) no compensator, (35,) but solely self-sufficient and forever glorious.

1. The Palliation amid Aggravation of Israel’s Present Condition, 1-10.

1. Cast away—Wholly and irrecoverably? Not wholly, for there is an accepted minority. Not irrecoverably, for an entire future generation will be restored to Divine favour. Israel is, therefore, prospectively, as well as in the past, “his people.” I—A very signal I. The stern proclaimer of Israel’s downfall is a living proof that the downfall is not absolute. The apostle’s own person is pledge of God’s continued mercy to Israel; and proof that it is not his mercy, but their faith, that has failed. An Israelite—Not by proselytism, but by pure blood of Abraham; not of dubious relationship, but duly authenticated as to tribe; that tribe not born of Leah, or a bonds-woman, but of beloved Rachel—the tribe which with Judah formed the substantial stock of the Israel of Paul’s age.

2. His people… foreknew—By the same prescience with which God first foreknew and predicted the faithfulness of Abraham, (see note on Romans 9:13,) he foreknows that in the future Israel will survive the dark ages of his history and ultimately join the fulness of the Gentiles gathered into Christ. (On foreknowledge see note on Romans 8:29.) Of Elias—Rather, in Elias, (Elijah,) that is, in that section of the Old Testament in which the history of Elijah is given, (1 Kings 19:10.) The division into chapters and verses is of modern origin. The ancient mode was to designate the section by its topic. Intercession—Appeal. Under the terrible reign of Ahab and Jezebel it seemed as if the worship of Jehovah had been extinct in his own chosen land, and idolatry was completely and forever the established religion. The great defender of the faith, Elijah, awoke to find himself alone, and complained to Jehovah that even his life was sought. Of this now present and parallel dark crisis in Israel’s history the Elijah is St. Paul. Israel has not indeed now abolished Jehovah and established Baal. The age of the world is too advanced for that stupidity. But he rejects the incarnate Jehovah of the New Testament, authenticated by the oracles of the Old. The ancient Elijah bewailed that no worshipper of Jehovah remained; but the modern Elijah well knows and prizes the chosen remnant. The darkest view of our own age, too often taken by the nervous man, jealous for God, is not always the wisest. God’s secret elect may be more numerous than his fears suggest, and from that very fewness may spring the future abundance.

3. Digged down—Built of earth and stones, it required digging utterly to demolish them.

4. Not I have reserved, as our version, nor I have kept, as Alford misrepresents it; but I have left, that is, I have not cast away, on account of their true faith. To myself—Instead of to Baal. Image of Baal—The words image of, as the italics indicate, are not in the Greek, but interpolated by the English translators. The word Baal here is in the feminine, a fact for which commentators are puzzled to account. The most probable opinion seems to be that this deity was of either sex.

Verse 2b.-4. Confirmation, from an incident in the life of Elijah, of the foregoing denial: see 1 Kings 19:10, 18.

Or, know ye not etc.: cp. Romans 6:3; 7:1.

Intercedes: his words are a complaint against Israel.

Thy prophets they have killed: so 1 Kings 18:4.

Thy altars etc.: so 1 Kings 18:30. This suggests that Leviticus 17:8; Deuteronomy 12:5, 13, 14 had become obsolete. Or these may have been memorial altars, as in Joshua 22:10-34. Left alone: a solitary surviving servant of God: for the reply of God speaks not of prophets but of faithful men.

The response: an oracular voice of God, as in 2 Macc. ii. 4; a cognate verb in same sense in Matthew 2:12: cp. 2 Macc. xi. 17. When God took away, by the sword of Jezebel, most of His servants, He says, I have left behind for Myself, i.e. to be His witnesses to the nation, seven thousand faithful men. This suggests that all others in the kingdom of Israel had worshipped Baal.

V. 5. According to the election of grace-According to that gracious purpose of God, He that believeth shall be saved.

Verse 5. 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.

Verses 4-6. But what saith the answer — Recollect the answer which God gave to this doleful complaint; I have reserved to myself — To maintain my honour and true worship, I have preserved by my providence and grace not fewer than seven thousand; who have not bowed the knee to Baal — Nor to the golden calves, nor complied with any of those idolatrous rites which have been established by iniquitous laws. Even so at this present time — As it was then, so it is now; bad as this generation of Israelites is, there is a remnant who continue faithful to God; according to the election of grace — According to that gracious purpose of God, whereby he hath chosen those, whether Jews or Gentiles, for his people, that break off their sins by repentance, and believe on Jesus, as the true Messiah and Saviour of the world, with their hearts unto righteousness. Among those who thus repented and believed, in the first age of Christianity, were many thousands of Jews. Of the election here spoken of, see notes on Romans 8:28-30. And if by grace, then it is no more of works — That is, of the merit of works, whether ceremonial or moral; whether of the Mosaic or any other law, except that of faith. In other words, it is no more an election according to any covenant of justice, like that made with our first parents before the fall, which required unsinning obedience, but according to the covenant of grace, made with man since the fall, which makes provision for pardoning his past sins, and renewing his fallen nature, and by which alone a sinful creature can be saved: otherwise grace is no more grace — The very nature of grace is lost. But if it be of the merit of works, then it is no more grace, otherwise work is no more work — No longer deserving the name, or is no longer meritorious, 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 the merit of 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.

Ver. 5. Even so then at this present time also, there is a remnant according to the election of grace. In Elijah’s time, when the prophets were murdered, there was a remnant of seven thousand men, for whose sakes the nation was spared. When king Ahaz had lost the whole of his kingdom, except Jerusalem, there was a small remnant that saved them from being destroyed like Sodom and Gomorrah. Isaiah 1:9. In Paul’s time the remnant obtained mercy for their city; but when they fled, the Romans burned it.

5. A remnant—Parallel to the seven thousand of the fallen Israel of old is the Christian Church of Paul’s day. They are denounced as renegades by the Jewish people; but Paul claims them as the pure Israel in the chosen Abrahamic line. Election of grace—Just as Abraham is claimed from the Old Testament to have been justified and called on account of faith, and not by works, so the faithful seven thousand are claimed on account of their persevering faith in Jehovah in the midst of an apostasy to Baal.

Ver. 5. In this way then: what happened in Elijah’s day has happened again. Although we must add to the seven thousand in Israel a number probably much larger in the kingdom of Judah, it is still certain that, owing to the apostasy of the mass of the nation, the true people of God were reduced to a small remnant. Yet God continued to be the God of Israel, and fulfilled the promises made to Abraham and David. He preserved for Himself a faithful remnant, and in them preserved the sacred race. So in Paul’s day the true worshippers were few. That they were more numerous than some thought, is suggested by Paul’s quotation of Elijah’s complaint. The incident proves that the reduction of the true Israel to a small remnant, and the punishment to be inflicted on the unbelievers, do not imply that God has cast off His people. This incident is also a reply to the covert objection that the Gospel cannot be true, because, if true, the ancient people of God would be reduced to a mere handful. For it shows that this happened once, and may therefore happen again. Consequently, the fewness of the Jewish followers of Jesus is no disproof that they only are the heirs of Abraham’s promises.

Election: as in Romans 9:11: to take, not the whole, but a part. See note on p. 279. {Romans 9:33}

Of grace: a selection made on the ground, not of merit, but of undeserved favour. Such is God’s purpose, revealed in Christ, to save all who put faith in Christ. Same word in Romans 1:5, 7; 3:24; 4:4, 16; 5:2, 15, 17, 20, 21; 6:1, 14.

V. 6. 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.

Verse 6. 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 favour 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 Saviour; 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.

Verses 4-6. But what saith the answer — Recollect the answer which God gave to this doleful complaint; I have reserved to myself — To maintain my honour and true worship, I have preserved by my providence and grace not fewer than seven thousand; who have not bowed the knee to Baal — Nor to the golden calves, nor complied with any of those idolatrous rites which have been established by iniquitous laws. Even so at this present time — As it was then, so it is now; bad as this generation of Israelites is, there is a remnant who continue faithful to God; according to the election of grace — According to that gracious purpose of God, whereby he hath chosen those, whether Jews or Gentiles, for his people, that break off their sins by repentance, and believe on Jesus, as the true Messiah and Saviour of the world, with their hearts unto righteousness. Among those who thus repented and believed, in the first age of Christianity, were many thousands of Jews. Of the election here spoken of, see notes on Romans 8:28-30. And if by grace, then it is no more of works — That is, of the merit of works, whether ceremonial or moral; whether of the Mosaic or any other law, except that of faith. In other words, it is no more an election according to any covenant of justice, like that made with our first parents before the fall, which required unsinning obedience, but according to the covenant of grace, made with man since the fall, which makes provision for pardoning his past sins, and renewing his fallen nature, and by which alone a sinful creature can be saved: otherwise grace is no more grace — The very nature of grace is lost. But if it be of the merit of works, then it is no more grace, otherwise work is no more work — No longer deserving the name, or is no longer meritorious, 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 the merit of 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.

Ver. 6. If by grace, then is it no more of works. The whole of the new covenant is grace; nothing remains for impotent man but consent, and as the article says, “God working with us when we have that will,” to look, to believe, or come to Christ. God so loved the world that he gave his only-begotten Son. Not by works of righteousness that we have done, but by his mercy he saveth us. Titus 3:5.

I, a wretch undone and lost,

Am freely saved by grace.

C. WESLEY.

6. If by grace… no more of works—Grace and works, the apostle now affirms, are a contradiction. Our faith is as free as our works, and our works as free as our will, that will possessing the full power in the given case to choose or refuse. (See sup. note to chap. 3.) If it be of compensative works, then it is no more gratuity or grace. Otherwise work or compensation is no more compensation or work. Each excludes the other.

Ver. 6. Inference from the foregoing words.

Grace… works: recalling Romans 4:4, 5. These are mutually exclusive.

Else grace etc.: proof of the foregoing inference.

No longer: twice: the continuity of logical necessity: so Romans 7:17,

20. Unless grace and works are mutually exclusive, grace loses its essential character and is no longer grace.

Is: literally becomes, i.e. continuously manifests itself in its true character.

V. 7. 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.

Verse 7. 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, Isaiah 29:10.

Verses 7-10. What then — What is the conclusion from the whole? It is this, that Israel, in general, hath not obtained that which he seeketh — Namely, justification, acceptance with God, and the blessings consequent thereon. But the election — Those of them only who repent and believe, and therefore are chosen of God to be his people; have obtained it, and the rest were blinded — By their own wilful prejudice, arising from their worldly spirit, which caused them to reject Jesus on account of his poverty, mean appearance, and state of suffering. The word epwrwqhsan, here rendered, were blinded, signifies properly, were hardened, being a metaphorical expression taken from the skin of the hand, made hard by labour. In general it denotes, in Scripture, both hardness of heart, and blindness of understanding. “The apostle’s meaning is, that the unbelieving Jews, through the influence of their own evil dispositions, were so blinded, that they did not discern the force of the evidence by which God confirmed the mission of his Son, and so were excluded from his covenant and church.” — Macknight. According as it is written — Here the apostle refers to two passages of Isaiah, chap. 29:10; 6:9, &c. God hath given them the spirit of slumber — Or deep sleep, as the word katanuxewv signifies, being used with an allusion to the stupifying potions which were sometimes given to persons who were to suffer torture or death, to render them insensible. The meaning here is, God hath at length withdrawn his Spirit, and for their wilful impenitence, unbelief, and obstinacy, hath given them up to a state of blindness and insensibility, whereby they slumber, as it were, on the brink of ruin, and are careless about their salvation; while the wrath of God hangs over theft heads, and the divine judgments are ready to break forth upon them, in a most awful manner. Eyes that they should not see — Here the apostle alludes to Deuteronomy 29:4, where see the note. As if the apostle had said, Being forsaken of God, they are like to a man bereft of his senses: or he has given them up to such stupidity of mind, that though they have eyes yet they see not. Unto this day — So it was then, and so it is still. And — To show the causes and consequences of that spiritual blindness; David saith — Speaking prophetically of the Messiah’s enemies; Let their table be made a snare — Or, as the words may be rendered, Their table shall be for a snare to them, &c. That is, the plentiful provision God has made for the supply of their wants, ghostly or bodily, being abused, shall become an occasion of sin and mischief to them; and their blessings shall be turned into curses, by reason of their depravity. The metaphors of a snare and a trap are taken from birds and beasts, which are allured into snares and traps to their destruction, by meat laid in their way. Stumbling-blocks occasion falls, which sometimes wound to death. And a recompense — A punishment as a recompense of their preceding wickedness. Thus sin is punished by sin; and thus the gospel, which should have fed and strengthened their souls, becomes a means of destroying them. Let their eyes, &c. — As if he had said, And in them the following words are also fulfilled: Their eyes shall be darkened — Not the eyes of their bodies, (for in that sense the prediction was neither fulfilled in David’s nor in Christ’s enemies,) but of their minds, so that they will not discern God’s truth nor their own duty, nor the way of peace and salvation. And bow down their back alway — Under a perpetual weight of sorrows, which they will not be able to support, and which will be a just punishment upon them for their having rejected so easy a yoke. The darkening of the eyes, and the bowing down of the back, denote the greatest affliction. For grief is said to make the eyes dim, Lamentations 5:17; and a most miserable slavery is represented by walking with the back bowed down, as under a yoke or heavy burden, Psalm 146:8. They loved darkness rather than light, and therefore were permitted by the righteous judgment of God to go on in darkness, while the blind led the blind. And such still continues to be the state of the Jews, notwithstanding the intolerable load of wo which in all ages, since their rejection of the Messiah, has bowed down their backs to the earth. By quoting these prophecies, the apostle showed the Jews that their rejection and punishment for crucifying the Messiah, was long ago foretold in their own Scriptures. It is justly observed by Macknight here, that “God’s ancient Israel, given up to deep sleep, to blind eyes, and deaf ears, and with the back bowed down continually, is an example which ought to terrify all who enjoy the gospel, lest by abusing it they bring themselves into the like miserable condition.”

7. What is the summary conclusion then? The election—The elected on the faith condition. (See note on Romans 10:30-33.)

Ver. 7. Summary of the argument, introduced by the question What then? as in Romans 3:9.

What Israel seeks for: viz. righteousness, as in Romans 9:31; 10:3; cp. Acts 26:7.

Obtained: had the good fortune to get: same word in Hebrews 6:15; 11:33; James 4:2.

The election: the elected ones, abstract for concrete as in Romans 2:26, 27.

And the rest etc.: the only alternative for those who did not attain that for which they sought.

Hardened: same word in same sense in 2 Corinthians 3:14; Mark 6:52; 8:17, John 12:40; cognate word in Ephesians 4:18; Mark 3:5. It denotes a weakening or destruction of capacity for discerning spiritual things. Same idea, but other word, in Romans 9:18. The sum of all is that Israel has failed to get that for which the nation sought, and by that failure has suffered loss of spiritual susceptibility; but those whom God in undeserved favour selected, i.e. those who believed the Gospel, have-obtained it.

V. 8. God hath at length withdrawn his Spirit, and so given them up to a spirit of slumber; which is fulfilled unto this day. Isaiah 29:10

Verse 8. 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.

Verses 7-10. What then — What is the conclusion from the whole? It is this, that Israel, in general, hath not obtained that which he seeketh — Namely, justification, acceptance with God, and the blessings consequent thereon. But the election — Those of them only who repent and believe, and therefore are chosen of God to be his people; have obtained it, and the rest were blinded — By their own wilful prejudice, arising from their worldly spirit, which caused them to reject Jesus on account of his poverty, mean appearance, and state of suffering. The word epwrwqhsan, here rendered, were blinded, signifies properly, were hardened, being a metaphorical expression taken from the skin of the hand, made hard by labour. In general it denotes, in Scripture, both hardness of heart, and blindness of understanding. “The apostle’s meaning is, that the unbelieving Jews, through the influence of their own evil dispositions, were so blinded, that they did not discern the force of the evidence by which God confirmed the mission of his Son, and so were excluded from his covenant and church.” — Macknight. According as it is written — Here the apostle refers to two passages of Isaiah, chap. 29:10; 6:9, &c. God hath given them the spirit of slumber — Or deep sleep, as the word katanuxewv signifies, being used with an allusion to the stupifying potions which were sometimes given to persons who were to suffer torture or death, to render them insensible. The meaning here is, God hath at length withdrawn his Spirit, and for their wilful impenitence, unbelief, and obstinacy, hath given them up to a state of blindness and insensibility, whereby they slumber, as it were, on the brink of ruin, and are careless about their salvation; while the wrath of God hangs over theft heads, and the divine judgments are ready to break forth upon them, in a most awful manner. Eyes that they should not see — Here the apostle alludes to Deuteronomy 29:4, where see the note. As if the apostle had said, Being forsaken of God, they are like to a man bereft of his senses: or he has given them up to such stupidity of mind, that though they have eyes yet they see not. Unto this day — So it was then, and so it is still. And — To show the causes and consequences of that spiritual blindness; David saith — Speaking prophetically of the Messiah’s enemies; Let their table be made a snare — Or, as the words may be rendered, Their table shall be for a snare to them, &c. That is, the plentiful provision God has made for the supply of their wants, ghostly or bodily, being abused, shall become an occasion of sin and mischief to them; and their blessings shall be turned into curses, by reason of their depravity. The metaphors of a snare and a trap are taken from birds and beasts, which are allured into snares and traps to their destruction, by meat laid in their way. Stumbling-blocks occasion falls, which sometimes wound to death. And a recompense — A punishment as a recompense of their preceding wickedness. Thus sin is punished by sin; and thus the gospel, which should have fed and strengthened their souls, becomes a means of destroying them. Let their eyes, &c. — As if he had said, And in them the following words are also fulfilled: Their eyes shall be darkened — Not the eyes of their bodies, (for in that sense the prediction was neither fulfilled in David’s nor in Christ’s enemies,) but of their minds, so that they will not discern God’s truth nor their own duty, nor the way of peace and salvation. And bow down their back alway — Under a perpetual weight of sorrows, which they will not be able to support, and which will be a just punishment upon them for their having rejected so easy a yoke. The darkening of the eyes, and the bowing down of the back, denote the greatest affliction. For grief is said to make the eyes dim, Lamentations 5:17; and a most miserable slavery is represented by walking with the back bowed down, as under a yoke or heavy burden, Psalm 146:8. They loved darkness rather than light, and therefore were permitted by the righteous judgment of God to go on in darkness, while the blind led the blind. And such still continues to be the state of the Jews, notwithstanding the intolerable load of wo which in all ages, since their rejection of the Messiah, has bowed down their backs to the earth. By quoting these prophecies, the apostle showed the Jews that their rejection and punishment for crucifying the Messiah, was long ago foretold in their own Scriptures. It is justly observed by Macknight here, that “God’s ancient Israel, given up to deep sleep, to blind eyes, and deaf ears, and with the back bowed down continually, is an example which ought to terrify all who enjoy the gospel, lest by abusing it they bring themselves into the like miserable condition.”

8. God hath given them—Because they would have it from him; just as God gives stupor and death to the man who swallows a large dose of laudanum. But he does this purely as the God of nature, carrying out the established laws of cause and effect. So upon the man who swallows moral opiates in order to a false repose, and who silences the voice of truth that he may not be awakened, God, sustaining the laws of cause and effect, will bestow the spirit of slumber. (See note on Acts 28:26.)

Ver. 8. A quotation combining two passages, in proof that this hardening is in harmony with O.T. teaching. In Isaiah 29:10, we read, “Jehovah has poured out upon you a spirit of deep sleep, and has bound up your eyes.” Spirit of stupor: cp. Romans 8:15; Ephesians 1:17: either the Holy Spirit producing as a punishment spiritual insensibility; or an evil spirit as in 2 Corinthians 4:4; Ephesians 2:2. Since God thinks fit to impose such punishment, to inflict it is not unworthy of the Spirit of God. Or, if Satan be the agent, he is such because God uses an enemy to work out His purpose of justice: cp. 2 Samuel 24:1 with 1 Chronicles 21:1. The words “Jehovah poured out,” rendered by Paul God gave them, assert that spiritual insensibility fell upon them because God willed it: so Romans 9:18. The quotation therefore proves that to harden the hearts even of Jews is consistent with God’s character and covenant. It also recalls Deuteronomy 29:4, where Moses teaches that power to understand spiritual things is God’s gift; and that the Israelites had not received it during their long wanderings in the wilderness: another proof that the spiritual blindness of Israel was not new.

V. 9. 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. Psalm 69:22, 23

Verse 9. And David saith, Let their table, &c.] 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, Psalm 69:22, 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.

Verses 7-10. What then — What is the conclusion from the whole? It is this, that Israel, in general, hath not obtained that which he seeketh — Namely, justification, acceptance with God, and the blessings consequent thereon. But the election — Those of them only who repent and believe, and therefore are chosen of God to be his people; have obtained it, and the rest were blinded — By their own wilful prejudice, arising from their worldly spirit, which caused them to reject Jesus on account of his poverty, mean appearance, and state of suffering. The word epwrwqhsan, here rendered, were blinded, signifies properly, were hardened, being a metaphorical expression taken from the skin of the hand, made hard by labour. In general it denotes, in Scripture, both hardness of heart, and blindness of understanding. “The apostle’s meaning is, that the unbelieving Jews, through the influence of their own evil dispositions, were so blinded, that they did not discern the force of the evidence by which God confirmed the mission of his Son, and so were excluded from his covenant and church.” — Macknight. According as it is written — Here the apostle refers to two passages of Isaiah, chap. 29:10; 6:9, &c. God hath given them the spirit of slumber — Or deep sleep, as the word katanuxewv signifies, being used with an allusion to the stupifying potions which were sometimes given to persons who were to suffer torture or death, to render them insensible. The meaning here is, God hath at length withdrawn his Spirit, and for their wilful impenitence, unbelief, and obstinacy, hath given them up to a state of blindness and insensibility, whereby they slumber, as it were, on the brink of ruin, and are careless about their salvation; while the wrath of God hangs over theft heads, and the divine judgments are ready to break forth upon them, in a most awful manner. Eyes that they should not see — Here the apostle alludes to Deuteronomy 29:4, where see the note. As if the apostle had said, Being forsaken of God, they are like to a man bereft of his senses: or he has given them up to such stupidity of mind, that though they have eyes yet they see not. Unto this day — So it was then, and so it is still. And — To show the causes and consequences of that spiritual blindness; David saith — Speaking prophetically of the Messiah’s enemies; Let their table be made a snare — Or, as the words may be rendered, Their table shall be for a snare to them, &c. That is, the plentiful provision God has made for the supply of their wants, ghostly or bodily, being abused, shall become an occasion of sin and mischief to them; and their blessings shall be turned into curses, by reason of their depravity. The metaphors of a snare and a trap are taken from birds and beasts, which are allured into snares and traps to their destruction, by meat laid in their way. Stumbling-blocks occasion falls, which sometimes wound to death. And a recompense — A punishment as a recompense of their preceding wickedness. Thus sin is punished by sin; and thus the gospel, which should have fed and strengthened their souls, becomes a means of destroying them. Let their eyes, &c. — As if he had said, And in them the following words are also fulfilled: Their eyes shall be darkened — Not the eyes of their bodies, (for in that sense the prediction was neither fulfilled in David’s nor in Christ’s enemies,) but of their minds, so that they will not discern God’s truth nor their own duty, nor the way of peace and salvation. And bow down their back alway — Under a perpetual weight of sorrows, which they will not be able to support, and which will be a just punishment upon them for their having rejected so easy a yoke. The darkening of the eyes, and the bowing down of the back, denote the greatest affliction. For grief is said to make the eyes dim, Lamentations 5:17; and a most miserable slavery is represented by walking with the back bowed down, as under a yoke or heavy burden, Psalm 146:8. They loved darkness rather than light, and therefore were permitted by the righteous judgment of God to go on in darkness, while the blind led the blind. And such still continues to be the state of the Jews, notwithstanding the intolerable load of wo which in all ages, since their rejection of the Messiah, has bowed down their backs to the earth. By quoting these prophecies, the apostle showed the Jews that their rejection and punishment for crucifying the Messiah, was long ago foretold in their own Scriptures. It is justly observed by Macknight here, that “God’s ancient Israel, given up to deep sleep, to blind eyes, and deaf ears, and with the back bowed down continually, is an example which ought to terrify all who enjoy the gospel, lest by abusing it they bring themselves into the like miserable condition.”

Ver. 9. Let their table be made a snare and a trap. So David prayed in his troubles; and thence was transported in the Spirit to speak of Christ. Psalm 69:23. When the jewish sanhedrim were specially convened on the resurrection of Lazarus, they took counsel to put Jesus to death, and effectuated their purpose at the feast of the passover. In thirty seven years more, the blood of saints and prophets still crying to heaven, when they thought themselves strong enough to throw off the Roman yoke, they assembled all the young men they could, under the pretense of a great passover, and involved them in the rebellion. So their table was made a snare and a trap; and “judgment came upon them to the uttermost.”

9. David saith—Psalms 6:23. Quote not verbally, but freely. Table— Which should be a place of hospitable trust. Stumblingblock—Note on Matthew 18:7. Recompense—A retribution. For all these disastrous results are the retributive, as well as the natural, results of their own wilful wickedness. This law of retribution is expressed in the form of a prayer, as showing that inspiration fully endorses the result and demands its completion. (Revelation 18:6.)

Ver. 9.-10. Another quotation in support of the above: Psalm 69:22. David: as in Romans 4:6.

A trap: to catch birds: same word in 1 Timothy 3:7; 6:9; 2 Timothy 2:26.

Capture: cognate to the common word for wild beast, e.g. Mark 1:13; Acts 11:6. It suggests the ways in which they are caught while securely feeding.

A snare: same word in Romans 9:33; 14:13: literally the part of the trap on which the bait is put.

Recompense: cognate word in Romans 11:35; 12:19; cp. Luke 14:12, 14. The Psalmist prays, “May the abundance of the good things of the wicked be like a bait which decoys a bird into a trap, and like the grass which the wild deer securely eats while the huntsman draws his bow; and may they thus receive in their own pleasures a recompense for their sin.” Eyes darkened etc.: means by which the former prayer is to be answered: cp. Romans 1:21; Ephesians 4:18.

Bend down their back: by laying on them a heavy burden. They will thus become blind slaves. This prayer has often been answered. The good things of this life have made men blind to their spiritual needs and peril; and have thus become the bait with which they have been caught and destroyed. The vindictive tone of Psa. 69, especially Psalm 69:22-28, falls far below the teaching of Christ, e.g. Matthew 5:44, 45, and of the entire New Testament. Yet it is quoted by Paul. But we notice that it is quoted only to prove that a man’s sins are his destruction and that sin is followed by inward blindness. For this purpose, the proof is decisive. All else probably lay outside his thought. See further in Diss. iii. This section began with words of hope: it ends in deepest gloom. It is true that amid the general apostasy God has reserved for Himself a small band of men whose faithfulness is made the more conspicuous by the faithlessness around. But among these Paul’s opponents, in spite of their possible morality, have no place. And they have been smitten with spiritual blindness.

The teaching of Romans 11:8-10 is the only explanation of the indifference to eternal interests manifested by many around us who constantly hear and reject the Gospel. And, if so, this spiritual indifference has an awful significance. It is a mark of God’s anger and a foretaste of more terrible punishment. It is the shadow of eternal death. Moreover, what God has inflicted, only God can remove. Hence our own efforts to arouse ourselves will be in vain. The eyes which God has closed, He only can open.

Verse 10. 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.

Verses 7-10. What then — What is the conclusion from the whole? It is this, that Israel, in general, hath not obtained that which he seeketh — Namely, justification, acceptance with God, and the blessings consequent thereon. But the election — Those of them only who repent and believe, and therefore are chosen of God to be his people; have obtained it, and the rest were blinded — By their own wilful prejudice, arising from their worldly spirit, which caused them to reject Jesus on account of his poverty, mean appearance, and state of suffering. The word epwrwqhsan, here rendered, were blinded, signifies properly, were hardened, being a metaphorical expression taken from the skin of the hand, made hard by labour. In general it denotes, in Scripture, both hardness of heart, and blindness of understanding. “The apostle’s meaning is, that the unbelieving Jews, through the influence of their own evil dispositions, were so blinded, that they did not discern the force of the evidence by which God confirmed the mission of his Son, and so were excluded from his covenant and church.” — Macknight. According as it is written — Here the apostle refers to two passages of Isaiah, chap. 29:10; 6:9, &c. God hath given them the spirit of slumber — Or deep sleep, as the word katanuxewv signifies, being used with an allusion to the stupifying potions which were sometimes given to persons who were to suffer torture or death, to render them insensible. The meaning here is, God hath at length withdrawn his Spirit, and for their wilful impenitence, unbelief, and obstinacy, hath given them up to a state of blindness and insensibility, whereby they slumber, as it were, on the brink of ruin, and are careless about their salvation; while the wrath of God hangs over theft heads, and the divine judgments are ready to break forth upon them, in a most awful manner. Eyes that they should not see — Here the apostle alludes to Deuteronomy 29:4, where see the note. As if the apostle had said, Being forsaken of God, they are like to a man bereft of his senses: or he has given them up to such stupidity of mind, that though they have eyes yet they see not. Unto this day — So it was then, and so it is still. And — To show the causes and consequences of that spiritual blindness; David saith — Speaking prophetically of the Messiah’s enemies; Let their table be made a snare — Or, as the words may be rendered, Their table shall be for a snare to them, &c. That is, the plentiful provision God has made for the supply of their wants, ghostly or bodily, being abused, shall become an occasion of sin and mischief to them; and their blessings shall be turned into curses, by reason of their depravity. The metaphors of a snare and a trap are taken from birds and beasts, which are allured into snares and traps to their destruction, by meat laid in their way. Stumbling-blocks occasion falls, which sometimes wound to death. And a recompense — A punishment as a recompense of their preceding wickedness. Thus sin is punished by sin; and thus the gospel, which should have fed and strengthened their souls, becomes a means of destroying them. Let their eyes, &c. — As if he had said, And in them the following words are also fulfilled: Their eyes shall be darkened — Not the eyes of their bodies, (for in that sense the prediction was neither fulfilled in David’s nor in Christ’s enemies,) but of their minds, so that they will not discern God’s truth nor their own duty, nor the way of peace and salvation. And bow down their back alway — Under a perpetual weight of sorrows, which they will not be able to support, and which will be a just punishment upon them for their having rejected so easy a yoke. The darkening of the eyes, and the bowing down of the back, denote the greatest affliction. For grief is said to make the eyes dim, Lamentations 5:17; and a most miserable slavery is represented by walking with the back bowed down, as under a yoke or heavy burden, Psalm 146:8. They loved darkness rather than light, and therefore were permitted by the righteous judgment of God to go on in darkness, while the blind led the blind. And such still continues to be the state of the Jews, notwithstanding the intolerable load of wo which in all ages, since their rejection of the Messiah, has bowed down their backs to the earth. By quoting these prophecies, the apostle showed the Jews that their rejection and punishment for crucifying the Messiah, was long ago foretold in their own Scriptures. It is justly observed by Macknight here, that “God’s ancient Israel, given up to deep sleep, to blind eyes, and deaf ears, and with the back bowed down continually, is an example which ought to terrify all who enjoy the gospel, lest by abusing it they bring themselves into the like miserable condition.”

10. Eyes be darkened—(See note on 9:18.) Bow… back—An image of fallen condition.

2. Resultant Benefits of Israel’s Fall to Gentiles—Glorious yet Conditional, 11-22.

Ver. 9.-10. Another quotation in support of the above: Psalm 69:22. David: as in Romans 4:6.

A trap: to catch birds: same word in 1 Timothy 3:7; 6:9; 2 Timothy 2:26.

Capture: cognate to the common word for wild beast, e.g. Mark 1:13; Acts 11:6. It suggests the ways in which they are caught while securely feeding.

A snare: same word in Romans 9:33; 14:13: literally the part of the trap on which the bait is put.

Recompense: cognate word in Romans 11:35; 12:19; cp. Luke 14:12, 14. The Psalmist prays, “May the abundance of the good things of the wicked be like a bait which decoys a bird into a trap, and like the grass which the wild deer securely eats while the huntsman draws his bow; and may they thus receive in their own pleasures a recompense for their sin.” Eyes darkened etc.: means by which the former prayer is to be answered: cp. Romans 1:21; Ephesians 4:18.

Bend down their back: by laying on them a heavy burden. They will thus become blind slaves. This prayer has often been answered. The good things of this life have made men blind to their spiritual needs and peril; and have thus become the bait with which they have been caught and destroyed. The vindictive tone of Psa. 69, especially Psalm 69:22-28, falls far below the teaching of Christ, e.g. Matthew 5:44, 45, and of the entire New Testament. Yet it is quoted by Paul. But we notice that it is quoted only to prove that a man’s sins are his destruction and that sin is followed by inward blindness. For this purpose, the proof is decisive. All else probably lay outside his thought. See further in Diss. iii. This section began with words of hope: it ends in deepest gloom. It is true that amid the general apostasy God has reserved for Himself a small band of men whose faithfulness is made the more conspicuous by the faithlessness around. But among these Paul’s opponents, in spite of their possible morality, have no place. And they have been smitten with spiritual blindness.

The teaching of Romans 11:8-10 is the only explanation of the indifference to eternal interests manifested by many around us who constantly hear and reject the Gospel. And, if so, this spiritual indifference has an awful significance. It is a mark of God’s anger and a foretaste of more terrible punishment. It is the shadow of eternal death. Moreover, what God has inflicted, only God can remove. Hence our own efforts to arouse ourselves will be in vain. The eyes which God has closed, He only can open.

V. 11. 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.

Verse 11. 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, Isaiah 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.

Verses 11, 12. Have they stumbled that, as a nation, they should fall — Totally and finally? No: though they have taken such offence at Christ and the gospel that they are rejected by God at present, yet they are not fallen into irrecoverable ruin, so as never more to be owned by God as his people: but rather, through their fall, salvation, that is, the gospel, which is the means of salvation, is come unto the Gentiles — Not but that salvation might have come to the Gentiles if they had stood, but it was the divine appointment that the gospel should be preached to the Gentiles, upon its being rejected by the Jews. Thus in the parable, Matthew 22:8, 9, they that were bidden were not worthy; Go ye therefore into the highways, &c. See also Luke 14:21; and so the apostles acted. It was necessary, said St. Paul, Acts 13:46, that the word of God should first be spoken to you, Jews: but seeing that you put it from you, lo! we turn to the Gentiles. See also Acts 18:6. Add to this, that the persecution of the Christians in Judea drove them into other countries, into which, whether private Christians or public teachers, they carried the gospel with them, and by conversation or preaching, communicated the knowledge of it to such as they found willing to receive it. See Acts 8:4. To provoke them to jealousy — That is, to excite them to a holy emulation of sharing the blessings to be expected from their own Messiah, when they shall see so many heathen nations enjoying them. For the word parazhlow is evidently to be taken here in a good sense, and signifies, to excite others to emulate those who enjoy advantages which they themselves do not possess. “The admission of the Gentiles into the church erected by Christ, was a very proper means of exciting the Jews to emulation; because, when they saw the Gentiles endued with the gifts of the Spirit, and with miraculous powers, and observed the holiness of their lives, and the favour which God showed them; in short, when they found all the blessings and privileges of the people of God bestowed on the Gentiles, they would naturally conclude that the Christian was now the only church of God, and be excited to imitate the Gentiles by entering into it, that they might share with them in these privileges, verse 14; as it is probable a number of them actually did, especially after the destruction of Jerusalem.” — Macknight. Thus, as the rejection of the Jews became an occasion of the calling of the Gentiles, so this calling of the Gentiles will prove an occasion of the restoration of the Jews. For, if the fall of them — That is, their rejecting the gospel, and so falling from the honour and happiness of being God’s people, be the riches of the world — The occasion of God’s spreading the light of his truth and the riches of his grace over all the world. And the diminishing of them — Greek, to htthma, the diminution or the lessening of them, by stripping them of their privileges; the riches of the Gentiles — The occasion of his manifesting his abundant mercy in pardoning and saving the heathen; how much more their fulness — That is, 1st, The general conversion of them, which the word plhrwma, here rendered fulness, undoubtedly implies; since the general conversion of the Gentiles is expressed by the same word, verse 25. 2d, The restoring them to their forfeited privileges, and thereby raising them even to more than their former greatness, which is fifty called their fulness, because it will render both themselves and the Christian church complete. For the word plhrwma, fulness, is properly that which, being added to another thing, makes it complete. Thus Matthew 9:16, the patch with which a torn garment is mended, or made complete, has this name given it: and in this sense the church is called, Ephesians 1:23, to plhrwma, the fulness of him who filleth all in all; because without the church, which is his body, Christ would not be complete. “The apostle’s meaning is, that a general conversion of the Jews will take place before the end of the world, and will afford to the Gentiles the completest evidence of the truth of the gospel, by showing them that it is the finishing of a grand scheme, which God has been carrying on for the salvation of mankind, by means of his dispensation toward the Jews.” Indeed so many prophecies refer to this grand event, that it is surprising any Christian should 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 thousands of Deists, in countries professedly Christian; of whom, under such corrupt establishments as generally prevail, there will, of course, be increasing multitudes among merely nominal Christians. And this will be a means of swiftly propagating the gospel among Mohammedans and Pagans; who would probably have received it long ago, had they conversed only with real Christians.

11. Stumbled… fall—Palliating the apostasy of the Jews, the apostle distinguishes between a mere stumble and a fall. The former indicates recoverability, the latter finality of failure. Provoke… jealousy—Arouse them by the rich display of mercy through the Gospel to an emulation for seeking like blessings. Our Saviour confined his ministry to the Jews; for reason see note on Matthew 10. The apostles first preached to Jews. Paul first preached to Jews, and it was not until by them rejected that he said, “Since ye count yourselves unworthy of eternal life we go to the Gentiles.” (Acts 14:46.) And so at the Rome to which this epistle is written he said to the rejecting Jews, “The salvation of God is sent unto the Gentiles, and they will hear it.” (See Acts 28:28.) Thus did the fall of the Jews become the riches of the Gentiles.

ROMANS

SECTION 36 — ISRAEL’S FALL HAS BROUGHT

SALVATION TO THE GENTILES, AND IS NOT

FINAL CH. 11:11-24

I say then, Did they stumble in order that they might fall? Be it not so: but that by their trespass the salvation may come to the Gentiles, to provoke them to jealousy. “But if their trespass be the world’s wealth, and their damage the Gentiles’ wealth, how much more their fulness? But to you I speak, the Gentiles. Inasmuch as then I am an apostle of Gentiles, I glorify my ministry, if in any way I may move to jealousy my own flesh, and save some of them. For if the casting away of them be the world’s reconciliation, what will be the receiving of them except life from the dead?

Moreover, if the firstfruit be holy, so also the lump: and if the root be holy, so also the twigs. But if some of the twigs were broken off, and thou, being a wild olive, wert ingrafted among them, and becamest a sharer of the root of the fatness of the olive tree, exult not over the twigs. But if thou dost exult, not thou bearest the root, but the root thee. Thou wilt say then, Twigs were broken off, in order that I might be ingrafted. Very well: by want of faith they were broken off; and thou standest by faith. Think not high things, but fear. For, if God spared not those that were by nature twigs, neither will He spare thee. See then God’s kindness and severity. On them that fell, there is severity; but on thee is God’s kindness, if thou continue in His kindness; otherwise also thou shalt be cut off. Moreover, also they, if they do not continue in their want of faith, shall be ingrafted: for God is able again to ingraft them. For, if thou wert cut out from that which is by nature a wild olive tree, and against nature wert ingrafted into a good olive tree, how much more will these which are by nature twigs be ingrafted to their own olive tree?

Ver. 11. A question suggested by Romans 11:8-10. Stumble: when they rejected Christ, they struck their foot against the rock on which they might have stood securely.

Fall: as in 1 Corinthians 10:12: the moral sinking which followed their rejection of Christ. It was not necessarily final: see Romans 11:22, 23. The purpose here is evidently that of God, not of the Jews. He presented Christ in a form which led many of the Jews, as God foresaw, to reject Him; and He resolved that rejection of Christ should be followed (Romans 11:8-10) by moral degradation. He thus put a stumbling-block before the Jews: Romans 9:33. In this sense, the stumbling of the Jews was God’s doing. Paul asks, Was it in order to produce this moral degradation that God presented Christ in a form which He foresaw would be a stumbling-block to the Jews. This, he denies; and supports his denial by stating God’s real purpose.

Trespass: as in Romans 4:25: the moral fall of Romans 11:11, 22. This fall was not the end God had in view, but was a means to a further end, viz. that salvation might come to the Gentiles, and thus eventually to Israel. Had the Gospel been accepted by the Jews as a nation, the result would have been, to all appearance, fatal to Christianity. For not only would it, as the religion of one hated nation, have been less acceptable to the Gentiles, but it would, in all probability, have sunk into a form of Judaism. The nature and greatness of this danger are seen in Galatians 2:5; 4:11; 5:1-4. Had the nation as a whole accepted the Gospel, this element would have become irresistible, and would have strangled Christianity in its cradle. Its rejection by the Jews averted this peril, and in this sense helped forward the triumph of the Gospel. We therefore infer that all this was by the design of God, that in order to guard against this peril and to give to the world a Gospel fitted to the needs of all men. He presented salvation to the Jews in a form which He knew they would reject. His foreknowledge enabled Him to do this without infringing human freedom: and Paul has already, in Romans 9:17, shown it to be no infringement of divine justice.

To provoke etc.: further purpose of this salvation for the Gentiles brought about by the fall of Israel, viz. the ultimate salvation of Israel. Provoke-to-jealousy, or emulation: same word as in Romans 10:19, used now in a good sense. We have here a principle of God’s government which flows from His inmost nature, and is therefore universal. Except in the case of final punishment, (see Romans 2:12,) the penalty is designed for the sufferer’s good, viz. to show him the evil of sin and thus lead him to repentance; and is so inflicted as best to attain this end: and in all cases punishment of individuals is designed for the general good. But it is none the less punishment. For, although the Jews’ rejection of Christ was used by God to avert a peril, it would have been much better for them had they at once accepted Him. God would then have averted the peril by other means.

V. 12. The first part of this verse is treated of, Romans 11:13, &c; the latter,

How much more their fulness, (that is, their full conversion,) Romans 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.

Verse 12. 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 paraptwma, the same word which we render offence, Romans 5:15, 17, 18, and might be rendered lapse. Whereas that they should fall (Romans 11:11) is, ina peswsi. Now, piptw, to fall, is used in a sense so very emphatical as to signify being slain. So Homer, Il. viii., ver. 475.

Hmati tw, otJ an oi men epi prumnhsi macwntai,

Steinei en ainotatw, peri Patrokloio pesontov,

JWv gar qesfaton esti.

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.

Ofra men hwv hn kai aexeto ieron hmar,

Tofra malJ amfoterwn beleJ hpteto, pipte de laov.

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 offence. 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.

Verses 11, 12. Have they stumbled that, as a nation, they should fall — Totally and finally? No: though they have taken such offence at Christ and the gospel that they are rejected by God at present, yet they are not fallen into irrecoverable ruin, so as never more to be owned by God as his people: but rather, through their fall, salvation, that is, the gospel, which is the means of salvation, is come unto the Gentiles — Not but that salvation might have come to the Gentiles if they had stood, but it was the divine appointment that the gospel should be preached to the Gentiles, upon its being rejected by the Jews. Thus in the parable, Matthew 22:8, 9, they that were bidden were not worthy; Go ye therefore into the highways, &c. See also Luke 14:21; and so the apostles acted. It was necessary, said St. Paul, Acts 13:46, that the word of God should first be spoken to you, Jews: but seeing that you put it from you, lo! we turn to the Gentiles. See also Acts 18:6. Add to this, that the persecution of the Christians in Judea drove them into other countries, into which, whether private Christians or public teachers, they carried the gospel with them, and by conversation or preaching, communicated the knowledge of it to such as they found willing to receive it. See Acts 8:4. To provoke them to jealousy — That is, to excite them to a holy emulation of sharing the blessings to be expected from their own Messiah, when they shall see so many heathen nations enjoying them. For the word parazhlow is evidently to be taken here in a good sense, and signifies, to excite others to emulate those who enjoy advantages which they themselves do not possess. “The admission of the Gentiles into the church erected by Christ, was a very proper means of exciting the Jews to emulation; because, when they saw the Gentiles endued with the gifts of the Spirit, and with miraculous powers, and observed the holiness of their lives, and the favour which God showed them; in short, when they found all the blessings and privileges of the people of God bestowed on the Gentiles, they would naturally conclude that the Christian was now the only church of God, and be excited to imitate the Gentiles by entering into it, that they might share with them in these privileges, verse 14; as it is probable a number of them actually did, especially after the destruction of Jerusalem.” — Macknight. Thus, as the rejection of the Jews became an occasion of the calling of the Gentiles, so this calling of the Gentiles will prove an occasion of the restoration of the Jews. For, if the fall of them — That is, their rejecting the gospel, and so falling from the honour and happiness of being God’s people, be the riches of the world — The occasion of God’s spreading the light of his truth and the riches of his grace over all the world. And the diminishing of them — Greek, to htthma, the diminution or the lessening of them, by stripping them of their privileges; the riches of the Gentiles — The occasion of his manifesting his abundant mercy in pardoning and saving the heathen; how much more their fulness — That is, 1st, The general conversion of them, which the word plhrwma, here rendered fulness, undoubtedly implies; since the general conversion of the Gentiles is expressed by the same word, verse 25. 2d, The restoring them to their forfeited privileges, and thereby raising them even to more than their former greatness, which is fifty called their fulness, because it will render both themselves and the Christian church complete. For the word plhrwma, fulness, is properly that which, being added to another thing, makes it complete. Thus Matthew 9:16, the patch with which a torn garment is mended, or made complete, has this name given it: and in this sense the church is called, Ephesians 1:23, to plhrwma, the fulness of him who filleth all in all; because without the church, which is his body, Christ would not be complete. “The apostle’s meaning is, that a general conversion of the Jews will take place before the end of the world, and will afford to the Gentiles the completest evidence of the truth of the gospel, by showing them that it is the finishing of a grand scheme, which God has been carrying on for the salvation of mankind, by means of his dispensation toward the Jews.” Indeed so many prophecies refer to this grand event, that it is surprising any Christian should 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 thousands of Deists, in countries professedly Christian; of whom, under such corrupt establishments as generally prevail, there will, of course, be increasing multitudes among merely nominal Christians. And this will be a means of swiftly propagating the gospel among Mohammedans and Pagans; who would probably have received it long ago, had they conversed only with real Christians.

12. Diminishing… fulness—Terms of contrast that serve to explain each other. Primarily they signify amount or number, and designate the small number of the Jews by conversion in the kingdom of God. They are the remnant of verse 5. This is the best estate or aspect of modern Israel. It is the smallness instead of its largeness that first calls in the Gentiles. But their fulness of number, including their fulness of Gospel power in the latter day, will prove to be the riches of the Gentiles much more abundantly than their present scant.

Ver. 12. Further argument based on Romans 11:11. Damage: same word in 1 Corinthians 6:7; cognate word in 2 Corinthians 12:13; 2 Peter 2:19: literally worsening, i.e. the spiritual weakening and injury which followed their moral fall, exact opposite of the wealth received by the believing Gentiles. Notice a double climax: trespass… damage, world… Gentiles: this last a term of contempt. The fall of the Jews brought damage to them, but enrichment to many whom they despised.

Fulness: that with which something is made full, or is brought to completeness: same word in Romans 11:25; 15:29; 13:10; Matthew 9:16; Mark 2:21; 8:20; John 1:16; 1 Corinthians 10:26; Galatians 4:4; Ephesians 3:19; 4:13. Their fulness: the spiritual enrichment awaiting Israel. How much more etc.: if Israel stands in so close relation to the world’s salvation that, in order to enrich mankind, it must needs stumble and thus suffer spiritual weakening and loss, how great is the wealth which will come to the world when Israel is made full!

V. 13. 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.

Verse 13. 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 thn diakonian mou doxazw, which is, literally, I honour 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.

Verses 13, 14. For, or now, I speak to you Gentiles — You believing Romans, and thus make known to you the present rejection of the Jews, and the happiness of the Gentiles in their future restoration, for your caution as well as comfort; inasmuch as I am the apostle of the Gentiles — By a special designation of divine providence and grace, and am accordingly under an indispensable obligation to communicate to them whatever will be for their profit; I magnify my office — Far from being ashamed of ministering to them, I glory therein, and esteem it the most signal honour of my life to be so employed. And the rather, if by any means — Especially by converting the Gentiles; I may provoke to emulation — To a striving to partake of the privileges of the gospel, as well as the Gentiles; them which are my flesh — My kinsmen; and might save some of them — Might bring them to believe in Jesus, and so to be saved. Here, by a most popular and affectionate turn, the apostle represents himself as zealous in converting the Gentiles, from his great love to the Jews.

13. I speak—As if he had both classes in the Roman Church within his eye and voice. Yet he truly spake to both races in the then future centuries. Magnify—Hold it of high consequence by a bold exertion of its powers.

Ver. 13.-15. Development of the new thought just suggested. Paul turns suddenly to the Gentiles and says that for their great good he seeks to save his own nation.

Apostle of Gentiles: cp. Romans 15:16; Galatians 2:7-9; Ephesians 3:8; Acts 22:21.

Ministry, or office: see under Romans 12:7.

Glorify: as in Romans 1:21. He so fills his office that others may see the greatness of the work committed to him. And in so doing he is seeking to rouse the Jews to emulation (as in Romans 11:11) and thus to save some of them. These last words suggest difficulty, as does the word in-any-way.

My flesh: noting closest relationship: cp. Genesis 37:27; Judges 9:2; 2 Samuel 5:1. It reveals Paul’s true patriotism. By a universal usage of language, the agents of salvation as said to save: so 1 Corinthians 7:16; 9:22; 1 Timothy 4:16; James 5:20. Only by speaking thus can we realise the grandeur of the work of those who turn a sinner from the error of his ways.

V. 14. My flesh-My kinsmen.

Verse 14. 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 favour; and that some of them, by his preaching, might be disposed to receive salvation by Christ Jesus.

Verses 13, 14. For, or now, I speak to you Gentiles — You believing Romans, and thus make known to you the present rejection of the Jews, and the happiness of the Gentiles in their future restoration, for your caution as well as comfort; inasmuch as I am the apostle of the Gentiles — By a special designation of divine providence and grace, and am accordingly under an indispensable obligation to communicate to them whatever will be for their profit; I magnify my office — Far from being ashamed of ministering to them, I glory therein, and esteem it the most signal honour of my life to be so employed. And the rather, if by any means — Especially by converting the Gentiles; I may provoke to emulation — To a striving to partake of the privileges of the gospel, as well as the Gentiles; them which are my flesh — My kinsmen; and might save some of them — Might bring them to believe in Jesus, and so to be saved. Here, by a most popular and affectionate turn, the apostle represents himself as zealous in converting the Gentiles, from his great love to the Jews.

14. Provoke to emulation—(See note on verse 11.)

Ver. 13.-15. Development of the new thought just suggested. Paul turns suddenly to the Gentiles and says that for their great good he seeks to save his own nation.

Apostle of Gentiles: cp. Romans 15:16; Galatians 2:7-9; Ephesians 3:8; Acts 22:21.

Ministry, or office: see under Romans 12:7.

Glorify: as in Romans 1:21. He so fills his office that others may see the greatness of the work committed to him. And in so doing he is seeking to rouse the Jews to emulation (as in Romans 11:11) and thus to save some of them. These last words suggest difficulty, as does the word in-any-way.

My flesh: noting closest relationship: cp. Genesis 37:27; Judges 9:2; 2 Samuel 5:1. It reveals Paul’s true patriotism. By a universal usage of language, the agents of salvation as said to save: so 1 Corinthians 7:16; 9:22; 1 Timothy 4:16; James 5:20. Only by speaking thus can we realise the grandeur of the work of those who turn a sinner from the error of his ways.

V. 15. Life from the dead-Overflowing life to the world, which was dead.

Verse 15. 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 favour 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 favour 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.

Verse 15. For — As if he had said, Their general conversion ought to be desired, because of the admirable benefit which will come to mankind thereby: for if the casting away of them — Their rejection, as signified above; be the reconciling of the world — An occasion of sending the gospel to the Gentiles in all parts of the world, and so bringing them to faith in Christ, whereby they obtain the pardon of their sins, and reconciliation with God; what shall the receiving of them into God’s favour and into his church be, but life from the dead — A miraculous work, and productive of the greatest joy to the converted Gentiles; a joy like that which one would feel on receiving a beloved friend back from the dead. As, in the following verse, the apostle speaks of God’s church under the emblem of a tree, Dr. Macknight thinks, in using the words h apobolh, the casting away, “he may perhaps allude to the practice of gardeners, who cut off from vines and olive-trees such branches as are barren or withered, and cast them away. According to this notion of casting away, the reconciling of the world, or Gentiles, is the same thing with the ingrafting of them, mentioned verse 17. In this passage the unbelief and rejection of the Jews is justly represented as the means of the reception of the Gentiles. For, although the unbelief of the Jews may seem to have been an obstacle to the conversion of the Gentiles, it hath greatly contributed to that event. Besides the reason mentioned in a preceding note, it is to be considered, that the rejection of the Jews was the punishment of their unbelief, and that both events were foretold by Moses and by Christ. Wherefore these events, as the fulfilment of prophecy, have strengthened the evidences of the gospel, and thereby contributed to the conversion of the Gentiles.” Add to this, there are many other predictions in the Old Testament, which demonstrate the truth of the gospel, but which derive their strength from their being in the possession of the Jews, in whose hands they have continued from the beginning, and who have preserved them with the greatest care, carrying them with them in all their dispersions, wherever they go. In all countries, therefore, the Jews are living witnesses to the antiquity and genuineness of the whole of the prophecies by which the gospel is confirmed. And their testimony, which is always at hand, cannot be called in question; because, having shown themselves from the beginning bitter enemies of Christ and of his gospel, no suspicion can be entertained that they have either forged these prophecies, or altered them to favour us. As little can it be suspected that we have forged or altered these prophecies. For if any of us had been disposed so to do, it would have served no purpose while our enemies, the Jews, maintained the integrity of their copies.

15. Life from the dead—Or, rather, life from dead, or, plural, deads. (See note on Luke 20:35.) The recovery of the Jews from the apostasy will be as a resurrection. It is a very palpable violation of rational exegesis, by Alford and others, to make the apostle say that the reconversion of the Jews would be an actual bodily resurrection. Their conversion must really be the reversal of their apostasy. As the former was a fall of their souls from grace by unbelief, so the latter must be a recovery of their souls to grace by faith. Nor is there any proof from Scripture that the conversion of the Jews will be forthwith followed by the resurrection.

Ver. 15. A reason why as apostle of Gentiles Paul seeks to save his countrymen, viz. the great blessings which will thus come to the Gentiles. The casting away of them: not as a people but as individual unbelievers, so long as they continue in unbelief: cp. Romans 11:2, 23. God has shut them out of His family, but is using means to bring them in. Reconciliation of the world: cp. Romans 5:10; 2 Corinthians 5:19. It will be explained by the future triumphs of the Gospel. Reception: into the favour of God: parallel to their fulness in Romans 11:12.

Life from the dead: something as much better than reconciliation of the world as Israel’s reception is better than their rejection. It can therefore be nothing less than the glorious life which will follow the resurrection of the dead. Paul thus puts in stronger and more complete form the argument of Romans 11:12, to show how deep an interest the Gentiles have in the salvation of the Jews. If Israel’s relation to the Kingdom of God be such that their rejection was a means of bringing back to God a revolted world, what less can we expect from Israel’s return than the bringing in of the everlasting glory?

Notice here another universal principle. So closely interwoven are the spiritual interests of nations that the salvation of one brings life to others. While we seek to save strangers, we thereby do something to save our own friends.

V. 16. 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.

Verse 16. 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 favour 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, agioi, consecrated to God, and those who among the Gentiles were converted by their means were also agioi, 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.

Verses 16, 17. And their conversion will surely be effected, For if the first-fruit of them, the patriarchs, be holy — He alludes to the waved sheaf, which was said to be holy, because it was accepted of God, in token of his giving the appointed weeks of the harvest: and by the first-fruit, he either means the patriarchs, who were called and separated to the service of God from all the people of the earth; or, as many commentators understand him, the first converts to Christianity from among the Jews, teaching that they were most acceptable to God, as being the first members of the newly-erected Christian church. The lump is also holy — The lump, furama, (which was the meal tempered with water, and kneaded for baking,) here denotes the mass of which the two wave-loaves were made, mentioned Leviticus 23:17. And as these were offered at the conclusion of the harvest, seven weeks after the offering of the first-fruits, they represented the whole fruits of the earth newly gathered in, as sanctified through that offering for the people’s use, during the following year. By this latter similitude, therefore, the apostle intends the whole mass, or body of the nation, to be hereafter converted, and rendered acceptable to God, as members of his true church. And if the root of them, namely, Abraham, was holy and beloved of God, so are the branches still beloved for the father’s sake, and so will be once more, in his good time, admitted to his favour. There seems here to be an allusion to Jeremiah 2:16, where the Jewish nation, made the visible church of God by virtue of the covenant at Sinai, are represented under the figure of a green olive-tree, of which Abraham was the root, and his descendants by Isaac the branches. Hence the thrusting the Jews out of the covenant of God, is here represented by the breaking off of the branches; and the admission of the Gentiles into that covenant, so as to make them members of God’s church, is set forth under the idea of their being ingrafted into the stock of the green olive-tree; and the advantages which they enjoyed thereby, are expressed by their partaking of the root and fatness of the olive-tree. The expression, a wild olive-tree, means here, a branch of a wild olive-tree, for branches only are ingrafted. The Gentiles are called a wild olive, because God had not cultivated them as he did the Jews, who on that account were called, verse 24, the good or garden olive.

16-24. The image of the olive tree—It is from its beauty and richness that the apostle selects the olive tree as an emblem of the Church of God. Some of the branches (the apostate Jews) are broken off, and from a wild tree new branches (the believing Gentiles) are grafted into the parent trunk. But, amid their bloom and flourish, let the new grafts beware of forgetting their parasite position and proudly exulting over the severed branches. The latter were cut off for unbelief, the former may be for their pride—and thus is furnished a striking picture of God’s impartial dealing. How probable that the native branches will yet resume their place!

Verse 16. Firstfruit: as in Romans 8:23: the portion of dough reserved and made into a cake for the priests, as prescribed in Numbers 15:17-21, where twice the LXX. reads firstfruit of a lump. By requiring this, the Law taught that the whole lump belongs to God, and is therefore holy: and by presenting the firstfruit the Jews acknowledged this claim. Just so, by taking the fathers of the Jews to be specially His own, God claimed the entire nation to be holy, i.e. devoted to His service: so Exodus 19:5, 6; Leviticus 20:26. In this indelible objective holiness (see note on p. 39: {Romans 1:7}) Paul saw a pledge of the nation’s ultimate salvation.

And if the root etc.: same argument in another form, a form of which Paul makes further use.

Root: parallel to firstfruit, viz. the fathers. Whoever claims the root claims all that afterwards grows from it.

Twigs: the green shoots of this year’s growth; a beautiful emblem of the present generation of men: same word in Matthew 24:32; 13:32; 21:8; another word in John 15:2-6. This last metaphor is further developed in Romans 11:17-24 as a warning to the Gentiles, and a ground of hope for Israel.

V. 17. 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!

Verse 17. And if some of the branches, &c.] 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 honour 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:—

Verses 16, 17. And their conversion will surely be effected, For if the first-fruit of them, the patriarchs, be holy — He alludes to the waved sheaf, which was said to be holy, because it was accepted of God, in token of his giving the appointed weeks of the harvest: and by the first-fruit, he either means the patriarchs, who were called and separated to the service of God from all the people of the earth; or, as many commentators understand him, the first converts to Christianity from among the Jews, teaching that they were most acceptable to God, as being the first members of the newly-erected Christian church. The lump is also holy — The lump, furama, (which was the meal tempered with water, and kneaded for baking,) here denotes the mass of which the two wave-loaves were made, mentioned Leviticus 23:17. And as these were offered at the conclusion of the harvest, seven weeks after the offering of the first-fruits, they represented the whole fruits of the earth newly gathered in, as sanctified through that offering for the people’s use, during the following year. By this latter similitude, therefore, the apostle intends the whole mass, or body of the nation, to be hereafter converted, and rendered acceptable to God, as members of his true church. And if the root of them, namely, Abraham, was holy and beloved of God, so are the branches still beloved for the father’s sake, and so will be once more, in his good time, admitted to his favour. There seems here to be an allusion to Jeremiah 2:16, where the Jewish nation, made the visible church of God by virtue of the covenant at Sinai, are represented under the figure of a green olive-tree, of which Abraham was the root, and his descendants by Isaac the branches. Hence the thrusting the Jews out of the covenant of God, is here represented by the breaking off of the branches; and the admission of the Gentiles into that covenant, so as to make them members of God’s church, is set forth under the idea of their being ingrafted into the stock of the green olive-tree; and the advantages which they enjoyed thereby, are expressed by their partaking of the root and fatness of the olive-tree. The expression, a wild olive-tree, means here, a branch of a wild olive-tree, for branches only are ingrafted. The Gentiles are called a wild olive, because God had not cultivated them as he did the Jews, who on that account were called, verse 24, the good or garden olive.

Ver. 17. If some of the branches be broken off, and thou wert grafted in. The art of grafting trees is coëval with horticultural science, and it is therefore no wonder that it should be improved by inspired men. But grafts and buds are always of the choicest fruits; here they are of the sour, degenerate, and vilest species. They are cut off from the old stock by the knife of excision, a law-work on the mind, of weeping, grief, and pain. Then their nature is changed by grace; for Adam’s sin cannot be grafted on the stock of Christ. Faith joins us in Christ to all that is holy, glorious, and divine. We become one with him, and bring forth fruit to God. What a transfer of covenant favour, from the unbelieving jews to the believing gentiles. But let not the gentile graft boast against the natural branches. There is no merit in the graft; it bears not the root, but the root supports the graft. Thou standest by faith. The jew may yet come in again, and the haughty gentile may again be cut off, and perish with Gog and Magog, fighting against the truth. What forms does grace assume, and all to bring the soul to God.

17. Wild… grafted in—The Church of all ages is a cultured olive tree, and Gentilism is a wild olive tree. Contrary to custom, at least western custom, the inferior graft is inserted into the superior trunk. Columella and Propertius are quoted, however, in support of the fact that the wild olive graft in the cultured tree gave freshness and vigour to its growth. This thought, however, forms no part of the apostle’s illustration.

Ver. 17.-18. Some: as in Romans 3:3.

Broken-off: as fresh twigs are broken by hand.

And thou: personal appeal, as in Romans 2:3; 9:20. Wild-olive: a natural growth, without grafting, fit emblem of the Gentiles whom (Acts 14:16) God allowed for ages to grow wild. Among them: among the twigs, of which some had been broken off. Fatness: same word in same sense in Judges 9:9, LXX. The wild twigs were ingrafted, and thus drew from the root a share of the fatness of the cultivated olive-tree.

Do not exult: cp. Romans 3:27.

Over the twigs: the Jews, of whom many had been broken off. Verse 18 is a reason why they should not exult. The root owes nothing to the twigs, the twigs everything to the root. All the best spiritual life of the world was developed in Israel: cp. Romans 15:27. To exult over Israel, is to exult over the nation to which they owed all their real good.

V. 18. Boast not against the branches-Do not they do this who despise the Jews? or deny their future conversion?

Verse 18. 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.

Verse 18. Boast not against the branches — Attribute not thy being ingrafted into the good olive to thy own merits, as if thou wert worthy of the blessing. But if thou boast — To humble thy pride, consider, thou bearest not the root, but the root thee — The Jewish church is not ingrafted into the Gentile, but the Gentile into the Jewish; the members thereof being by faith made children of Abraham, who was constituted by God’s covenant the father of all believers, receiving on their behalf the promises. The apostle’s meaning is, that Abraham and his posterity derived no advantage from any covenant which God made with any of the Gentile nations: but the Gentiles have derived many benefits from the covenants which God made with Abraham and the Jews. “Because the converted Gentiles began very early to despise and hate the unbelieving Jews, on account of their opposition to the gospel, and because the apostle foresaw that in after-times the Jews would be treated with great cruelty and contempt by Christians of all denominations, he wrote this passage; in which, by mentioning the great obligations which the Gentiles are under to the Jews, he shows it to be injustice, ingratitude, and impiety, to despise and hate this people; and much more to plunder, persecute, and kill them. They were the original church and people of God. They preserved the knowledge of God when all the world was sunk in idolatry. To them we owe the Scriptures of the New Testament, as well as those of the Old; for the holy and honourable fellowship of the prophets and apostles were Jews. Of them, as concerning the flesh, Christ, the Saviour of the world, came. All the knowledge of religion, therefore, which we enjoy, is derived from them. And surely something of kindness and gratitude is due for such obligations.” — Macknight.

18. Against the branches—Yet Christendom has boasted terribly against the branches! With such a warning from this Jewish apostle of the Gentiles in behalf of his kinsmen according to the flesh, how wonderful it is that the Christian ages have been so cruel and bloody to the Jew. This has been one of our crimes, and doubtless it has brought its penalties.

Ver. 17.-18. Some: as in Romans 3:3.

Broken-off: as fresh twigs are broken by hand.

And thou: personal appeal, as in Romans 2:3; 9:20. Wild-olive: a natural growth, without grafting, fit emblem of the Gentiles whom (Acts 14:16) God allowed for ages to grow wild. Among them: among the twigs, of which some had been broken off. Fatness: same word in same sense in Judges 9:9, LXX. The wild twigs were ingrafted, and thus drew from the root a share of the fatness of the cultivated olive-tree.

Do not exult: cp. Romans 3:27.

Over the twigs: the Jews, of whom many had been broken off. Verse 18 is a reason why they should not exult. The root owes nothing to the twigs, the twigs everything to the root. All the best spiritual life of the world was developed in Israel: cp. Romans 15:27. To exult over Israel, is to exult over the nation to which they owed all their real good.

Verse 19. Thou wilt say then, &c.] 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.

Verses 19-21. Thou wilt say — Thou wilt object; The branches were broken off — For their infidelity and rejection of Jesus and his gospel; that I might be graffed in — And therefore we may glory over them as they once did over us. Well; take this thought at least along with thee, Because of unbelief they were broken off — It was not undeservedly, by an act of absolute sovereignty and prerogative, but because of unbelief: by which it appears, it is possible for whole churches, as well as individuals, that have long stood by faith, to fall into such a state of infidelity as may prove their ruin. Now thou art liable to the same infirmity and corruption that they fell by. For thou standest — Hast a place in God’s favour and family; by faith — A grace which, in the very nature of it, implies dependance on God, and is itself the free, undeserved gift of God. Thou dost not stand in or by any strength of thy own, of which thou mightest be confident: thou art only what the free grace of God makes thee; and his grace is his own, which he gives or withholds at pleasure. Therefore be not high-minded, but fear — Be not too confident of thy own strength. A holy fear is an excellent preservative against high-mindedness; happy is the man that thus feareth always. We need not fear lest God should not be true to his word; all the danger is, lest we should be false to our own: let us therefore fear, lest a promise being left, to persevering believers, of entering into his rest, we should come short of it, through not continuing in the faith, grounded and settled; but being moved therefrom, and from the hope of the gospel, Colossians 1:23. If God spared not the natural branches — Of the good olive-tree, namely, the Jews, so called because they sprang from Abraham, the root of that tree, and consequently by their descent from him were naturally members of the Jewish Church; if God proceeded with so much severity against them, take heed lest he spare not thee — Or, as the Syriac translates the clause, perhaps neither will he spare thee. They, observe, were natural branches, and as such had a peculiar interest in Abraham’s covenant, and in the promises, being descended from his loins; and yet, when they sunk into unbelief, neither prescription, nor long usage, nor the faithfulness of their ancestors, could secure them, but God cast them off. Take heed, therefore, lest thy unbelief and barrenness expose thee, who art not a natural branch, but a scion from a foreign stock, to the punishment of excision, after all the great obligations which he hath laid thee under by his unparalleled goodness.

16-24. The image of the olive tree—It is from its beauty and richness that the apostle selects the olive tree as an emblem of the Church of God. Some of the branches (the apostate Jews) are broken off, and from a wild tree new branches (the believing Gentiles) are grafted into the parent trunk. But, amid their bloom and flourish, let the new grafts beware of forgetting their parasite position and proudly exulting over the severed branches. The latter were cut off for unbelief, the former may be for their pride—and thus is furnished a striking picture of God’s impartial dealing. How probable that the native branches will yet resume their place!

Ver. 19. A boast prompted by the overthrow of the preceding boast. The Gentile might say, So important in God’s sight was my salvation that to save me God caused the mass of the Jews to stumble.

V. 20. 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.

Verse 20. Well; because of unbelief, &c.] 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.

Verses 19-21. Thou wilt say — Thou wilt object; The branches were broken off — For their infidelity and rejection of Jesus and his gospel; that I might be graffed in — And therefore we may glory over them as they once did over us. Well; take this thought at least along with thee, Because of unbelief they were broken off — It was not undeservedly, by an act of absolute sovereignty and prerogative, but because of unbelief: by which it appears, it is possible for whole churches, as well as individuals, that have long stood by faith, to fall into such a state of infidelity as may prove their ruin. Now thou art liable to the same infirmity and corruption that they fell by. For thou standest — Hast a place in God’s favour and family; by faith — A grace which, in the very nature of it, implies dependance on God, and is itself the free, undeserved gift of God. Thou dost not stand in or by any strength of thy own, of which thou mightest be confident: thou art only what the free grace of God makes thee; and his grace is his own, which he gives or withholds at pleasure. Therefore be not high-minded, but fear — Be not too confident of thy own strength. A holy fear is an excellent preservative against high-mindedness; happy is the man that thus feareth always. We need not fear lest God should not be true to his word; all the danger is, lest we should be false to our own: let us therefore fear, lest a promise being left, to persevering believers, of entering into his rest, we should come short of it, through not continuing in the faith, grounded and settled; but being moved therefrom, and from the hope of the gospel, Colossians 1:23. If God spared not the natural branches — Of the good olive-tree, namely, the Jews, so called because they sprang from Abraham, the root of that tree, and consequently by their descent from him were naturally members of the Jewish Church; if God proceeded with so much severity against them, take heed lest he spare not thee — Or, as the Syriac translates the clause, perhaps neither will he spare thee. They, observe, were natural branches, and as such had a peculiar interest in Abraham’s covenant, and in the promises, being descended from his loins; and yet, when they sunk into unbelief, neither prescription, nor long usage, nor the faithfulness of their ancestors, could secure them, but God cast them off. Take heed, therefore, lest thy unbelief and barrenness expose thee, who art not a natural branch, but a scion from a foreign stock, to the punishment of excision, after all the great obligations which he hath laid thee under by his unparalleled goodness.

20. Unbelief… faith—These two words, expressing the conditions, negative and positive, in regard to salvation, explain why either the Jew or Gentile is called.

Ver. 20. Very-well: Paul admits the truth of this reply. He has himself said that God deliberately purposed that through the moral fall of Israel salvation should come to the Gentiles: and, if so, the twigs were broken off in order that the wild olive twigs might be grafted in.

By want-of-faith: so Romans 9:32; same word in Romans 3:3; 4:20; Mark 9:24.

Thou: sudden and personal appeal to the Gentiles.

Standest: Romans 5:2; 14:4; 1 Corinthians 10:12: continuance in God’s favour.

By faith: almost equal to by thy faith.

Think high-things: as when one boasts ( 1 Corinthians 10:17) at the inferiority of another: same phrase in Romans 12:16. But fear: lest thou be broken off as they were. This is not an emotional fear which makes us unhappy, but a practical fear which keeps us in our ark of safety.

V. 21. Be not highminded, but fear-We may observe, this fear is not opposed to trust, but to pride and security.

Verse 21. 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 favour.

Verses 19-21. Thou wilt say — Thou wilt object; The branches were broken off — For their infidelity and rejection of Jesus and his gospel; that I might be graffed in — And therefore we may glory over them as they once did over us. Well; take this thought at least along with thee, Because of unbelief they were broken off — It was not undeservedly, by an act of absolute sovereignty and prerogative, but because of unbelief: by which it appears, it is possible for whole churches, as well as individuals, that have long stood by faith, to fall into such a state of infidelity as may prove their ruin. Now thou art liable to the same infirmity and corruption that they fell by. For thou standest — Hast a place in God’s favour and family; by faith — A grace which, in the very nature of it, implies dependance on God, and is itself the free, undeserved gift of God. Thou dost not stand in or by any strength of thy own, of which thou mightest be confident: thou art only what the free grace of God makes thee; and his grace is his own, which he gives or withholds at pleasure. Therefore be not high-minded, but fear — Be not too confident of thy own strength. A holy fear is an excellent preservative against high-mindedness; happy is the man that thus feareth always. We need not fear lest God should not be true to his word; all the danger is, lest we should be false to our own: let us therefore fear, lest a promise being left, to persevering believers, of entering into his rest, we should come short of it, through not continuing in the faith, grounded and settled; but being moved therefrom, and from the hope of the gospel, Colossians 1:23. If God spared not the natural branches — Of the good olive-tree, namely, the Jews, so called because they sprang from Abraham, the root of that tree, and consequently by their descent from him were naturally members of the Jewish Church; if God proceeded with so much severity against them, take heed lest he spare not thee — Or, as the Syriac translates the clause, perhaps neither will he spare thee. They, observe, were natural branches, and as such had a peculiar interest in Abraham’s covenant, and in the promises, being descended from his loins; and yet, when they sunk into unbelief, neither prescription, nor long usage, nor the faithfulness of their ancestors, could secure them, but God cast them off. Take heed, therefore, lest thy unbelief and barrenness expose thee, who art not a natural branch, but a scion from a foreign stock, to the punishment of excision, after all the great obligations which he hath laid thee under by his unparalleled goodness.

21. Natural branches—Who were born into the visible Church of God. Thee—Who art called in from Gentile and heathen lineage.

Ver. 21.-22. Reason for this fear.

By nature: literally according to nature: cp. Romans 2:14. The Jews (Matthew 8:12) were “the sons of the kingdom,” and (Acts 3:25) of “the prophets and the Covenant”; i.e. natural descendants of those to whom the promises were made.

If God did not spare the born children of Abraham when they disbelieved the Gospel, He will not spare Gentiles who do the same. Thus the fact boastfully asserted by Gentiles in Romans 11:19, admitted by Paul in Romans 11:20, becomes to them a solemn warning.

See then etc.: inference from God’s treatment of Jews and Gentiles. Kindness: as in Romans 2:4.

Severity: literally cutting-off: cognate word in 2 Corinthians 13:10; Titus 1:13.

Fell: like the broken twigs on the ground in contrast to the ingrafted wild olive shoots which stand erect on the tree. Same word in same sense in Romans 11:11.

If thou continue: noting that God’s continued kindness is conditional. Cp. John 15:6. The condition has been already stated in Romans 11:20, and need not be repeated here.

Else also thou etc.: emphatic statement of the alternative. The emphasis is increased by

neither in Romans 11:21 and

also in Romans 11:22, which place side by side the believing Gentiles and the fallen Jews.

All exultation of Gentiles over Jews is now shut out. Not only has the spiritual life of the Gentiles come through the Jews, but the present state of the Jews tells what will become of the Gentiles if they cease to believe.

V. 22. Else shalt thou-Also, who now standest by faith, be both totally and finally cut off.

Verse 22. 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 crhstothv, goodness, signifies the essential quality of the Divine nature, the fountain of all good to men and angels, so apotomia, 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, egkentrisiv, from the verb egkentrizw, from en, in, and kentrizw, 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 gemmæ,

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, apotomia, 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, &c., 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 apotomia, goodness, benignity: the act by which the branches of the original stock are broken off is termed apotomia, excision; from apo, from, and temnw, 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, Romans 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, Romans 11:17; the root, the Jewish covenant, bears them: not they the root, Romans 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 favour, (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 favour 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, Romans 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.

Verses 22, 23. Behold, therefore — In this dispensation; the goodness and severity of God — Consider them maturely, and lay them deeply to heart: on them which fell — The unbelieving Jews, who took offence at the mean appearance of Jesus, and so fell into unbelief, and were cut off for it; severity — Or the exercise of strict justice; for God laid righteousness to the line, and judgment to the plummet, and dealt with them according to their sins, after many ages of astonishing patience and long-suffering exercised toward them. Observe, reader, God is most severe toward those who have been most distinguished by advantages on the one hand, and the abuse of them on the other. Divine patience, and privileges abused, turn to the greatest wrath. The word apotomia, here rendered severity, literally means, a cutting off; the effect being put for severity, the cause. But toward thee — Who art called to faith in Christ, without any merit in thyself; goodness — Benignity and gentleness, as crhstothv signifies; if thou continue in his goodness — That is, walk worthy of this privilege, into which thou art brought by God’s goodness: or, if thou be careful to maintain thine interest in God’s favour by continuing to depend upon, and comply with the design of his free grace, and endeavouring to please him continually: otherwise thou also shalt be cut off — From communion with God and his people. And they also — The Jewish nation; if they abide not in unbelief — And thereby continue to reject Christ; shall be grafted in — Restored to union with Christ and his church; for God is able to graft them in again — And willing also, as the word dunatov is frequently taken: (see Romans 4:21; 14:4; Hebrews 2:18:) for it was to no purpose to mention God’s ability to graft in the Jews, unless it had been accompanied with willingness. Locke says, “This grafting in again seems to import, that the Jews shall be a flourishing nation again, professing Christianity in the land of promise; for that is to be reinstated again in the promise made to Abraham, Isaac, and Jacob. This Paul might, for good reasons, be withheld from speaking out here. But in the prophets there are very plain intimations of it.”

Ver. 22. Behold therefore the goodness and severity of God. St. Paul, as a prophet, and the first of prophets, often names the destruction of Jerusalem with as much certainty as though it had been accomplished. Hebrews 10:25. On them we see the severity of God in requiring blood for blood. Acts 8:4. How great then was his goodness in calling the gentiles to be his new or peculiar people. But if they should substitute Arian philosophy for the gospel, the Lord would cut them off also, by the bloody armies of Mahomedan fury, or by hell let loose upon the earth, Revelation 9:1- 12, and substitute mosques instead of churches. Zion spoiled by vain philosophy, has her candlestick removed. In the conquests of Mahomed, we see the utopian glory of natural religion realized.

22. Goodness… severity—These are the two alternatives from God, conditioned on the continue and the fall in man. To add to this that God has infallibly secured either one or the other, is to mar the apostle’s doctrine, destroy the freedom of man, and the moral government of God.

Ver. 21.-22. Reason for this fear.

By nature: literally according to nature: cp. Romans 2:14. The Jews (Matthew 8:12) were “the sons of the kingdom,” and (Acts 3:25) of “the prophets and the Covenant”; i.e. natural descendants of those to whom the promises were made.

If God did not spare the born children of Abraham when they disbelieved the Gospel, He will not spare Gentiles who do the same. Thus the fact boastfully asserted by Gentiles in Romans 11:19, admitted by Paul in Romans 11:20, becomes to them a solemn warning.

See then etc.: inference from God’s treatment of Jews and Gentiles. Kindness: as in Romans 2:4.

Severity: literally cutting-off: cognate word in 2 Corinthians 13:10; Titus 1:13.

Fell: like the broken twigs on the ground in contrast to the ingrafted wild olive shoots which stand erect on the tree. Same word in same sense in Romans 11:11.

If thou continue: noting that God’s continued kindness is conditional. Cp. John 15:6. The condition has been already stated in Romans 11:20, and need not be repeated here.

Else also thou etc.: emphatic statement of the alternative. The emphasis is increased by

neither in Romans 11:21 and

also in Romans 11:22, which place side by side the believing Gentiles and the fallen Jews.

All exultation of Gentiles over Jews is now shut out. Not only has the spiritual life of the Gentiles come through the Jews, but the present state of the Jews tells what will become of the Gentiles if they cease to believe.

Verse 23. 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, 2 Corinthians 3:6-18.

Verses 22, 23. Behold, therefore — In this dispensation; the goodness and severity of God — Consider them maturely, and lay them deeply to heart: on them which fell — The unbelieving Jews, who took offence at the mean appearance of Jesus, and so fell into unbelief, and were cut off for it; severity — Or the exercise of strict justice; for God laid righteousness to the line, and judgment to the plummet, and dealt with them according to their sins, after many ages of astonishing patience and long-suffering exercised toward them. Observe, reader, God is most severe toward those who have been most distinguished by advantages on the one hand, and the abuse of them on the other. Divine patience, and privileges abused, turn to the greatest wrath. The word apotomia, here rendered severity, literally means, a cutting off; the effect being put for severity, the cause. But toward thee — Who art called to faith in Christ, without any merit in thyself; goodness — Benignity and gentleness, as crhstothv signifies; if thou continue in his goodness — That is, walk worthy of this privilege, into which thou art brought by God’s goodness: or, if thou be careful to maintain thine interest in God’s favour by continuing to depend upon, and comply with the design of his free grace, and endeavouring to please him continually: otherwise thou also shalt be cut off — From communion with God and his people. And they also — The Jewish nation; if they abide not in unbelief — And thereby continue to reject Christ; shall be grafted in — Restored to union with Christ and his church; for God is able to graft them in again — And willing also, as the word dunatov is frequently taken: (see Romans 4:21; 14:4; Hebrews 2:18:) for it was to no purpose to mention God’s ability to graft in the Jews, unless it had been accompanied with willingness. Locke says, “This grafting in again seems to import, that the Jews shall be a flourishing nation again, professing Christianity in the land of promise; for that is to be reinstated again in the promise made to Abraham, Isaac, and Jacob. This Paul might, for good reasons, be withheld from speaking out here. But in the prophets there are very plain intimations of it.”

23. Abide… able—The exertion of God’s ability to graft them again into the true Church depends upon their not abiding in unbelief. The future restoration of the Jews is, therefore, intrinsically contingent. It is not absolutely secured by God, but being foreknown by God as future is recognized in his plan of his own divine conduct.

3. The full conversion of the Gentiles will result in the full Recovery of the Jews, 25-32.

Ver. 23. Hope for the fallen Jews, whom Paul now places beside the believing Gentiles: also they.

If they do not etc.: implying that it depends upon themselves whether or not they continue in their unbelief.

Will-be-ingrafted: union with their own olive tree being now possible only in the way in which the Gentiles were united to it. This reveals the completeness of the separation.

Is able: cp. Romans 14:4. Salvation is by the power of God, and is therefore possible even for the worst.

Again: suggesting the argument in Romans 11:24. Their salvation will be a return to the God of their fathers.

V. 24. 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.

Verse 24. The olive tree, which is wild by nature] Which is kata fusin, 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, akarpoterov agrippou, more unfruitful than the wild olive. lakwnev gar agrian elaian agippon kalousi, for the Lacedemonians term the wild olive agrippon. See SUIDAS. And hence HESYCHIUS interprets agrielaiov, the wild olive, (the word used here by St. Paul,) by akarpov, unfruitful: and the reason given in DIOGEN. Proverb. Cent. ii. n. 63, is futon gar estin o agrippov akarpon, for the wild olive is an unfruitful tree. On this account the apostle very properly says: Thou wert cut, ek thv kata fusin agrielaiou, out of that olive which is uncultivated, because it is barren: the kata fusin 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] para fusin, 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 aqeoi en tw kosmw, Ephesians 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.

Verse 24. For, &c. — As if he had said, And it appears that he will do it, because he has done that which was more unlikely, as being contrary to nature: if thou wert cut out of the tree wild by nature, &c. — If thou wert admitted into the family of God, though descended from parents that were strangers and enemies, how much more shall they who were children of the covenant, to whom the promises originally belonged, be taken into covenant with him. In other words, God will not seem to do so wonderful a thing, in restoring them to what might appear the privilege of their birthright, and in saving the seed of Abraham his friend, as he hath done in calling you sinners of the Gentiles, to participate the blessings of which you had not the least notion, and to which you cannot be supposed to have had any imaginable claim. This reasoning is certainly very just; the conversion of the Jews, though it hath not yet happened, appearing much more probable than did the conversion of the Gentiles, before that event took place. Some understand the expression, grafted contrary to nature, as signifying contrary to the usual way of ingrafting; which is, not to insert a wild scion into a good stock, but a good scion into a wild stock, to which it communicates its changing efficacy, causing it to bear good fruit. But that circumstance appears not to have been at all regarded by the apostle; nor was it necessary, as Doddridge justly observes, that the simile taken from ingrafting should hold in all its particulars: and certainly the engagement to humility arises, in a considerable degree, from the circumstances of the ingrafting here supposed being the reverse of that commonly used. Indeed, had the scion been nobler than the stock into which it was inserted, its dependance on it for life and nourishment would have rendered it unreasonable that it should boast against it; how much more when the case was the reverse of that in use, and the wild olive was ingrafted on the good.

16-24. The image of the olive tree—It is from its beauty and richness that the apostle selects the olive tree as an emblem of the Church of God. Some of the branches (the apostate Jews) are broken off, and from a wild tree new branches (the believing Gentiles) are grafted into the parent trunk. But, amid their bloom and flourish, let the new grafts beware of forgetting their parasite position and proudly exulting over the severed branches. The latter were cut off for unbelief, the former may be for their pride—and thus is furnished a striking picture of God’s impartial dealing. How probable that the native branches will yet resume their place!

Ver. 24. Ground of the hope implied in Romans 11:23; which is the chief matter of Rom. 11. Just as the case of the Jews reveals the severity of God, and is therefore a warning to the Gentiles, so the case of the Gentiles is a mark of His kindness and a ground of hope for the Jews. Against Nature: same words in Romans 1:26. All grafting is artificial, and is therefore an interruption of the ordinary course of Nature. Paul does not say that to graft a wild scion into a cultivated olive stem is specially against Nature. It has been suggested that he refers to the result of the grafting as being against Nature; on the ground that in actual grafting the nature of the scion, not that of the root, determines what the branch will be. But Paul speaks here not of the result but of the act of grafting. We need not try to reconcile this spiritual grafting with that of the olive-yard. There is no argument in the comparison. It is used merely to help us to grasp the relation of Jews and Gentiles to the Kingdom of God. If those who by birth were aliens were brought by faith into His family, we cannot doubt that they who belong by birth to the chosen nation will also be received if they believe.

Notice here another universal principle. God’s treatment of one man is a ground of hope or fear to others: for He treats all on the same principles. Paul has now led us out from the darkness which shrouded Romans 11:7-10 into the light of hope. We have seen that the spiritual blindness inflicted on the Jews was designed to lead to salvation of both Gentiles and Jews; that these two divisions of our race are so closely bound together that while Paul pursues the salvation of the one he is also seeking to save the other; that the Jews as children of the Patriarchs are God’s by a tie which the unbelief of individuals cannot sunder; that those who have been torn from the parent stem were torn off through unbelief, and will remain separated only so long as their unbelief continues; and that God’s reception of Gentiles proves His readiness to welcome again the children of Abraham. And from the fall of the unbelieving Jews we have learnt that the ultimate salvation of the believing Gentiles depends on their continuance in faith.

This parable of the olive tree sets before us the Kingdom of God under the two covenants as essentially one. The old tree entered upon a new stage of growth, to which the earlier stages were preparatory. In the Gospel, God gave new and better promises, and in some sense annulled the foregoing reign of law. He also shut out of the Kingdom the Jews who disbelieved them, and brought in the Gentiles who accepted them. Consequently, the outward appearance of the Kingdom of God on earth was changed: and a new and different (Hebrews 8:6, 9) covenant was made. But these changes were but developments of the one Kingdom of God.

FINAL PERSEVERANCE. Verses 20-22 involve clearly an emphatic contradiction of the teaching, by Calvin and others, that all who have been justified will ultimately be saved. For Paul assumes throughout that his readers are already justified, are adopted as sons and heirs of God, and possess the Spirit of God as a firstfruit of their inheritance: see Romans 5:9-11; 6:18, 22; 8:2, 15, 16, 23. Yet he solemnly and emphatically warns them that unless they continue in the kindness of God they will be cut off. This last can be no less than the punishment already inflicted on the unbelieving Jews who have been broken off, and who are held up in Romans 11:20, 21 as a warning to the believing Gentiles. For Paul’s deep sorrow for the unbelieving Jews proves clearly that in his view they are on the way to the destruction (Romans 2:12) awaiting unrepentant sinners. His warning to Gentiles who now stand by faith implies clearly that unless they continue in faith they will experience a similar fate.

It cannot be replied that Paul writes, not about individuals, but about communities in their relation to the Church. For as yet he has not mentioned the Church, but has dealt only with individuals in their relation to Christ and to God. On the other hand, the words some of them, some of the twigs, they that fell, in Romans 11:14, 17, 22, point to individuals. It is inconceivable that Paul would support this urgent and personal appeal by warning the Roman Christians that, if they do not continue in faith, although they themselves will be brought back and finally saved, the Roman Church will perish.

It has been suggested that Paul speaks of something possible in the abstract but which will never actually take place. But could a mere abstract possibility call forth the earnest tones of Romans 11:20-22? The warning would have no force to men who believed that God had irrevocably resolved to save them. Paul bids his readers to fear. But an intelligent man cannot fear that which he knows will not happen. That certain lines of conduct lead to a certain goal will not move us if we are sure that the goal cannot be reached. We may be moved by consequences which lie on the way to the goal, but only by such as lie within range of possibility. There are many serious considerations which, even if Calvin’s doctrine were true, would prompt us to cling to faith. But to seek to deter his readers from unbelief by speaking of what both he and they knew could never come, would be unworthy of an apostle.

Nor can Paul refer to a personal and possible, but only temporary, separation from Christ. Such separation would, I admit, be very hurtful, though not fatal; and would be worthy of Paul’s warning, and of his readers’ fear. But the infinite contrast between this temporary fall, which on this supposition is all that could happen to the Gentiles, and that which happened to the Jews would destroy the parallel upon which the warning rests, and would increase rather than lessen the high-mindedness of the Gentiles.

We now ask, Has Paul or any other N.T. writer said anything elsewhere which compels us to set aside what all would admit to be the plain meaning of his words if they stood alone?

If such contrary teaching is to be found in this epistle, we must look for it in Rom. 8, and especially in the shout of triumph in Romans 8:31-39. We are here told that no creature can separate us from the love of Christ and of God. But in the two lists (Romans 8:35 and Romans 8:38, 39) of powerless adversaries neither sin nor unbelief are mentioned: and we remember that these are not creatures. God has placed us in an impregnable fortress: but we are never taught that we cannot leave it. Certainly there is nothing in Rom. 8, to contradict the plain teaching of Romans 11:20-22. Nor do I know of anything in other epistles of Paul. On the other hand, there is nothing in Rom. 11, to modify the joyful assurance of Rom. 8. The joy of human friendship, when friendship rests on mutual and merited esteem, is not lessened by a knowledge that friendship sometimes cools. Still less is the joy of Christian hope lessened by our knowledge that, if we cease to believe the promises, they will not be fulfilled to us. God has given a firm foundation for our faith: and on this foundation we rest. So long as we rest there, we are kept in safety by the power of God.

Appeal has often been made to John 10:28, 29: “They will never perish; and no one will snatch them out of My hand.” This assurance Christ supports by an appeal to the power of God: “no one can snatch out of the Father’s hand.” But he does not say that all who are now His sheep will always remain such: and, if they cease to be His, the promise no longer refers to them. For an assertion about a class applies to an individual only so long as he belongs to the class. Unless we have independent proof that he will never cease to belong to the class, we cannot say that what will always be true of the class will always be true of him. For example, we cannot say, relying on Revelation 21:8, that, because a man is now a liar, he will inevitably have his part in the lake of fire. If he cease to be a liar, he will pass from under this terrible threat against liars. The above verses do not touch the question whether or not those who are to-day Christ’s sheep will always remain such. They therefore do not invalidate the plain inference we have drawn from Romans 11:20-22. But they say most solemnly that those who remain in the flock will never perish. A close parallel to these verses is found in John 15:1-6. The branches are no mere professors. For such are never said to be in Christ: “every branch in Me not bearing fruit, He takes it away.” Moreover, their salvation depends on continuance in Christ: “if anyone abide not in Me, he has been cast forth.” Mere professors will perish whether they retain their profession or not. In John 15:6, the separation from Christ is expressly said to be final: “they gather them and cast them into the fire and they are burning.”

The teaching of this note is confirmed by Romans 14:15; 1 Corinthians 9:24-10:12; and by Hebrews 2:3; 4:1, 11; 6:4-6; 10:26, 29, and indeed by the argument of the entire epistle.

We therefore accept the words before us in their simple and full meaning. Although salvation, from the earliest good desire to final victory, is entirely a work of God, a gift of His undeserved favour, and a realisation of His eternal purpose, it is nevertheless, both in its commencement and in its continuance, altogether conditional on man’s faith. So long as we believe, we are kept by the strong hand of God. But God has thought fit to permit us to resist the influences drawing us to Himself, to permit the fall even of His servants who yield to temptation and the final destruction of those who, after such fall, refuse to repent. This is frequently and plainly taught and implied in Holy Scripture. Against this teaching we cannot argue on the ground of the character of God. For His ways are past finding out: “He has mercy on whom He will, and whom He will He hardens.” And against it we cannot set any other equally plain and abundant teaching of Holy Scripture.

V. 25. 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.

Verse 25. I would not-that ye should be ignorant of this mystery] Mystery, musthrion, signifies any thing that is hidden or covered, or not fully made manifest. The Greek word seems to have been borrowed from the Hebrew rtsm mistar, from the root rts sathar, to hide, conceal, &c.; though some derive it from mueisqai, to be initiated into sacred rites, from muein, 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 Romans 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 fulness 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 plhrwma twn eqnwn may be borrowed from the מלא הגוים melo haggoyim, a multitude of nations, which the Septuagint translate by plhqov eqnwn. By the plhrwma, or fulness, 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, מהם walmyv הגוים twxra. 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 o£ 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 fulness 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 fulfil 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.

Verses 25-27. For, &c. — And this I now declare, because I would not have you ignorant of this mystery — Of the mysterious dispensation under consideration, which, on the first view of it, may appear very unaccountable; lest you should be wise in your own conceits — Should have too high an opinion of yourselves, on account of your being made the people of God in place of the Jews. The apostle calls the rejection of the Jews for a time, and their restoration after the conversion of the Gentiles is completed, a mystery; because it was a matter of the greatest importance to mankind, and because it had hitherto been kept a secret, like the doctrine of the mysteries among the Greeks, which was discovered to none but the initiated. See on Ephesians 1:9. That blindness in part — That is, as to the greatest part of them, a remnant only being now brought to the faith; is happened to Israel — For a certain time, for Israel is neither totally nor finally rejected; until the fulness of the Gentiles be come in — Here the Christian Church is represented as a great temple, erected for all nations to worship in. And the coming of the Gentiles into this temple, or church, to worship, signifies their conversion to Christianity; a conversion which has hitherto only taken place in a small degree. For, as Whitby observes, (Appen. to Romans xi,) “If the known regions of the world be divided into thirty parts, the Christian part is only as five, the Mohammedan as six, and the idolatrous as nineteen.” And, alas! of the part said to be Christian, how few are Scriptural Christians, possessed of the Spirit of Christ, without which we are none of his! And so all Israel shall be saved — Shall be brought to believe in Jesus as the true Messiah, and so shall be put into the way of obtaining salvation, being convinced of the truth by the coming in of the Gentiles. As it is written, Isaiah 59:20, There shall come out of Sion the Deliverer — Being the son of David, he is said, by the apostle, to come out of Sion, the city of David, and the seat of his kingdom, rather than eneken Siwn, for the sake of Sion, the words used by the LXX.; whose translation of this passage, in other respects, the apostle adopts. It differs, however, in some degree, from the Hebrew original, both in this and the next clause; for that is, the Redeemer shall come to Sion, and unto them that turn from transgression in Jacob, which, no doubt, was the exact sense of the prophet’s words. But since the coming of Christ as a deliverer to the Jews was all that the apostle’s argument required, he quotes the passage merely to prove that point, and does not notice the variation of the Greek translation from the original Hebrew. It being certain, however, that the general tenor of God’s covenant with Israel gave no hope of their deliverance and restoration, after rejection and chastisement, but in a way of repentance and reformation, the apostle properly observes, that when the deliverer came, he should turn away ungodliness from Jacob — Which, as it was not done by Christ at his first coming, will doubtless be accomplished in some future period by an extraordinary display of his mercy and grace. For this is my covenant unto — Or rather with them, when I shall take away their sins — That is, when their sins, as a nation, are remitted, it shall be to bring them again into covenant with myself.

Ver. 25. Blindness in part has happened to Israel, until the fulness of the gentiles be come in. This great prophet, this doctor taught in the third heaven, clearly foresaw that the jews would remain in unbelief, until christian missionaries should have succeeded in largely converting the gentiles of every name and nation, and in disseminating the holy scriptures in every language. He foresaw that the veil would then be taken away by the lucid comments which providence would give to prophecy. He saw that the jews, struck with this work of heaven in causing the stumbling-stone, the rock cut out of the mountain without hands and filling the whole earth, would read their prophets with new eyes; would study their ancient targums or paraphrases with divine light, and perceive that their elder rabbins were in effect all christians. What then shall the receiving them back be, but life from the dead? David Kimchi speaks to the same effect. “When Rome shall be laid waste, then salvation shall come to Israel.” Now as the jews, estimated at seven millions of people, wander in all countries, and speak all languages, heaven has reserved them in store as a world of missionaries, to look on Him whom their fathers have pierced, and glory only in the cross of the great Redeemer.

The first christians, after they came into power, retaliated on the jews the blood of Christ, and the persecution of their two thousand brethren, Acts 8:4: but now they nowhere find friends like the true believers in Christ. Let us continue that kindness towards them, till the full accomplishment of our Redeemer’s promise of one fold, and one shepherd. John 10:16.

25. Mystery—A mystery of the divine counsel; a fact concealed until this time of revelation. Conceits—Puffed up with your superiority to the fallen Jew. In part—To a part of Israel. Happened—Taken place, but not in the sense of accident. Fulness of the Gentiles—We have little doubt that Paul’s mind half unconsciously here recurs to our Lord’s words in Luke 21:24: “Jerusalem shall be trodden down of the Gentiles until the fulness of the Gentiles be gathered in.” (See our note on that passage.) By the word fulness we understand not necessarily absolutely all the Gentiles, but such a plenitude, foreseen by God, as will, as it were, drown out the infidelity of the Jews; and then the conversion of the Jews will reflow to drown out the unbelief of the Gentiles. Thereby a Christianity more or less pure and perfect may fill the earth.

ROMANS

SECTION 37 — ISRAEL WILL BE SAVED. PRAISE

TO GOD CH. 11:25-36

For I do not wish you to be ignorant, brethren, of this mystery, that ye be not prudent in your own sight, that hardening in part has happened to Israel, until when the fulness of the Gentiles have come in. And in this way all Israel will be saved; according as it is written, “There will come out of Zion the deliverer; He will turn away ungodliness from Jacob. “And this is the covenant from Me to them, when I have taken away their sins.” According to the Gospel, they are enemies, because of you: but according to the election, they are beloved, because of the fathers. For without regret are the gifts of grace and the calling of God. For just as ye were once disobedient to God, but now have obtained mercy by the disobedience of these, in this way also these have now disobeyed, in order that by the mercy shown to you also they may obtain mercy. For God has shut up all into disobedience, in order that upon all He may have mercy. O depth of riches and wisdom and knowledge of God! How unsearchable His judgments, and untraceable His ways! For “who has known the mind of the Lord? Or who has become His counsellor?” Or who has first given to Him, and it shall be given back to him? Because from Him and through Him and for Him are all things. To Him be the glory, for ever. Amen.

Ver. 25. Further proof, based on a divine revelation and on an ancient prophecy, that salvation awaits Israel.

I do not wish etc.: as in Romans 1:13.

Mystery: a secret known only by divine revelation. Same important word in Romans 16:25; 1 Corinthians 2:7; Ephesians 3:3, 4; Matthew 13:11: see note under 1 Corinthians 3:4. Prudent in your own sight: so Romans 12:16. It keeps up the warning.

Hardening: recalling Romans 11:8.

In part: only a part, though a large part, of the nation had rejected Christ: cp. Romans 11:5, 7, 17.

Until when etc.: emphatic part of the sentence. All knew that the Jews were hardened: the great secret was that this was only for a time. Fulness: as in Romans 11:12: the spiritual wealth with which God will make the Gentiles full.

Have-come-in: into actual existence. Israel’s hardening will continue till the spiritual wealth designed for the Gentiles has been brought out of the treasury of the divine purpose and poured into their lap. I have no other example of this use of the word come-in: but the similar use of the word come in Galatians 3:23, 25; 4:4 and the frequency of the word fulness in the sense here adopted justify, in default of a better, the above exposition. Paul here asserts, as a divine revelation, what in Romans 11:11-16 he inferred, viz. that salvation awaits Israel.

V. 26. 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. Isaiah 59:20

Verse 26. 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, page viii, &c.

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 Isaiah 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 fulfilment 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, &c., are all in mystery, would be more than reprehensible.

Verses 25-27. For, &c. — And this I now declare, because I would not have you ignorant of this mystery — Of the mysterious dispensation under consideration, which, on the first view of it, may appear very unaccountable; lest you should be wise in your own conceits — Should have too high an opinion of yourselves, on account of your being made the people of God in place of the Jews. The apostle calls the rejection of the Jews for a time, and their restoration after the conversion of the Gentiles is completed, a mystery; because it was a matter of the greatest importance to mankind, and because it had hitherto been kept a secret, like the doctrine of the mysteries among the Greeks, which was discovered to none but the initiated. See on Ephesians 1:9. That blindness in part — That is, as to the greatest part of them, a remnant only being now brought to the faith; is happened to Israel — For a certain time, for Israel is neither totally nor finally rejected; until the fulness of the Gentiles be come in — Here the Christian Church is represented as a great temple, erected for all nations to worship in. And the coming of the Gentiles into this temple, or church, to worship, signifies their conversion to Christianity; a conversion which has hitherto only taken place in a small degree. For, as Whitby observes, (Appen. to Romans xi,) “If the known regions of the world be divided into thirty parts, the Christian part is only as five, the Mohammedan as six, and the idolatrous as nineteen.” And, alas! of the part said to be Christian, how few are Scriptural Christians, possessed of the Spirit of Christ, without which we are none of his! And so all Israel shall be saved — Shall be brought to believe in Jesus as the true Messiah, and so shall be put into the way of obtaining salvation, being convinced of the truth by the coming in of the Gentiles. As it is written, Isaiah 59:20, There shall come out of Sion the Deliverer — Being the son of David, he is said, by the apostle, to come out of Sion, the city of David, and the seat of his kingdom, rather than eneken Siwn, for the sake of Sion, the words used by the LXX.; whose translation of this passage, in other respects, the apostle adopts. It differs, however, in some degree, from the Hebrew original, both in this and the next clause; for that is, the Redeemer shall come to Sion, and unto them that turn from transgression in Jacob, which, no doubt, was the exact sense of the prophet’s words. But since the coming of Christ as a deliverer to the Jews was all that the apostle’s argument required, he quotes the passage merely to prove that point, and does not notice the variation of the Greek translation from the original Hebrew. It being certain, however, that the general tenor of God’s covenant with Israel gave no hope of their deliverance and restoration, after rejection and chastisement, but in a way of repentance and reformation, the apostle properly observes, that when the deliverer came, he should turn away ungodliness from Jacob — Which, as it was not done by Christ at his first coming, will doubtless be accomplished in some future period by an extraordinary display of his mercy and grace. For this is my covenant unto — Or rather with them, when I shall take away their sins — That is, when their sins, as a nation, are remitted, it shall be to bring them again into covenant with myself.

26. All Israel—The apostle is speaking of the Israel existing at the time of the blessed plenitude of the Gentiles. Saved—With a present and prospective salvation. Written—Paul evidently begins in his quotation with Isaiah 59:20, but the rest of his quotation is a blending of different passages as from a mingled memory. From Zion is to Zion in the Hebrew. But the various clauses all taken together suit and authorize his purpose. A deliverer both to Zion and from Zion is to be the Saviour of Jacob.

Ver. 26.-27. Further description of Israel’s future.

In this way: after the enrichment of the Gentiles.

All Israel: same words (LXX.) in 1 Kings 12:1; 1 Samuel 12:1: cp. Matthew 2:3; 3:5. The contrast with in part in Romans 11:25 suggests that Paul refers to all Israelites then living, with exceptions so few as to be of no account.

Will be saved: in what sense? This question can be answered only by the fulfilment. In Romans 11:14; 10:1, 9, 10, the same word denotes a personal salvation which begins in justification and ends in glory. Paul now quotes, as in agreement with Romans 11:25, 26a; Isaiah 59:20: “There shall come for Zion a deliverer, and for those who turn away from iniquity in Jacob, says Jehovah. As for Me, this is My covenant with them, Jehovah has said, My Spirit which is upon thee and My words which I have put in thy mouth shall not depart from thy mouth, and from the mouth of thy seed, and from the mouth of thy seed’s seed, Jehovah has said, from this time and for ever.” After a time of general apostasy, the prophet sees a deliverer coming for Zion. He sees Israel turning from sin. For those who do so, the deliverer comes, and with them God makes a covenant. The next chapter describes the glory of the salvation which the deliverer will bring. The prophet evidently refers to the last days, and foretells that at the end of the world there will be a turning to God in Israel and a salvation wrought by a coming deliverer. Paul quotes, almost word for word, the LXX.; which differs, though not essentially, from the original; but he varies from both original and LXX. in writing, instead of “for Zion,” out of Zion, words suggested perhaps by Psalm 14:7; 53:6; 110:2. The deliverer: a definite Saviour, for whom Israel was waiting. When Paul wrote, He had already come out of Zion.

Turn away ungodliness: from the LXX., which here varies from the Hebrew original, but correctly describes the salvation brought by Christ. The Greek plural denotes various kinds of ungodliness.

And this is the covenant from Me to them: word for word (LXX.) from Isaiah 59:21. With the rescued ones, God will make a covenant. At this point Paul leaves Isaiah 59:21, and finishes the sentence by quoting, almost word for word, Isaiah 27:9. He thus calls attention to another prophecy of salvation awaiting Israel. A similar mingling of quotations in Romans 11:8. It is natural to one who assumes that his readers, like himself, are thoroughly familiar with the book quoted. Taken-away: cp. John 1:29. It includes removal of the punishment, power, and stain, of sin.

In what sense Paul expected that all Israel would be saved, his writings do not enable us accurately to determine. But evidently his expectation moved him to strive hopefully for the salvation of all Jews within his reach: so Romans 11:14, 24; cp. Acts 13:47. This is the practical use of all the unfulfilled prophecies of Holy Scripture, viz. as an encouragement for hope and effort along the lines of the revealed purposes of God.

Verse 27. For this is my covenant unto them, when I shall take away their sins.] The reader on referring to Isaiah 59:20, 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. 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. Isaiah 2:2-5; 19:24, 25; 25:6, &c.; Isaiah 30:18, 19, 26; Isaiah 60:1-22; Isaiah 65:17-25; Jeremiah 31:10-12; 46:27, 28; Ezekiel 20:34, 40, &c.; Ezekiel 28:25, 26; 34:20, &c.; Ezekiel 36:8-16; 37:21-28; Ezekiel 39:25, &c.; Joel 3:1, 2, 17, 20, 21; Amos 9:9-15; Obadiah 1:17, 21; Micah 4:3-7; 7:18-20; Zephaniah 3:19, 20.

Verses 25-27. For, &c. — And this I now declare, because I would not have you ignorant of this mystery — Of the mysterious dispensation under consideration, which, on the first view of it, may appear very unaccountable; lest you should be wise in your own conceits — Should have too high an opinion of yourselves, on account of your being made the people of God in place of the Jews. The apostle calls the rejection of the Jews for a time, and their restoration after the conversion of the Gentiles is completed, a mystery; because it was a matter of the greatest importance to mankind, and because it had hitherto been kept a secret, like the doctrine of the mysteries among the Greeks, which was discovered to none but the initiated. See on Ephesians 1:9. That blindness in part — That is, as to the greatest part of them, a remnant only being now brought to the faith; is happened to Israel — For a certain time, for Israel is neither totally nor finally rejected; until the fulness of the Gentiles be come in — Here the Christian Church is represented as a great temple, erected for all nations to worship in. And the coming of the Gentiles into this temple, or church, to worship, signifies their conversion to Christianity; a conversion which has hitherto only taken place in a small degree. For, as Whitby observes, (Appen. to Romans xi,) “If the known regions of the world be divided into thirty parts, the Christian part is only as five, the Mohammedan as six, and the idolatrous as nineteen.” And, alas! of the part said to be Christian, how few are Scriptural Christians, possessed of the Spirit of Christ, without which we are none of his! And so all Israel shall be saved — Shall be brought to believe in Jesus as the true Messiah, and so shall be put into the way of obtaining salvation, being convinced of the truth by the coming in of the Gentiles. As it is written, Isaiah 59:20, There shall come out of Sion the Deliverer — Being the son of David, he is said, by the apostle, to come out of Sion, the city of David, and the seat of his kingdom, rather than eneken Siwn, for the sake of Sion, the words used by the LXX.; whose translation of this passage, in other respects, the apostle adopts. It differs, however, in some degree, from the Hebrew original, both in this and the next clause; for that is, the Redeemer shall come to Sion, and unto them that turn from transgression in Jacob, which, no doubt, was the exact sense of the prophet’s words. But since the coming of Christ as a deliverer to the Jews was all that the apostle’s argument required, he quotes the passage merely to prove that point, and does not notice the variation of the Greek translation from the original Hebrew. It being certain, however, that the general tenor of God’s covenant with Israel gave no hope of their deliverance and restoration, after rejection and chastisement, but in a way of repentance and reformation, the apostle properly observes, that when the deliverer came, he should turn away ungodliness from Jacob — Which, as it was not done by Christ at his first coming, will doubtless be accomplished in some future period by an extraordinary display of his mercy and grace. For this is my covenant unto — Or rather with them, when I shall take away their sins — That is, when their sins, as a nation, are remitted, it shall be to bring them again into covenant with myself.

Ver. 26.-27. Further description of Israel’s future.

In this way: after the enrichment of the Gentiles.

All Israel: same words (LXX.) in 1 Kings 12:1; 1 Samuel 12:1: cp. Matthew 2:3; 3:5. The contrast with in part in Romans 11:25 suggests that Paul refers to all Israelites then living, with exceptions so few as to be of no account.

Will be saved: in what sense? This question can be answered only by the fulfilment. In Romans 11:14; 10:1, 9, 10, the same word denotes a personal salvation which begins in justification and ends in glory. Paul now quotes, as in agreement with Romans 11:25, 26a; Isaiah 59:20: “There shall come for Zion a deliverer, and for those who turn away from iniquity in Jacob, says Jehovah. As for Me, this is My covenant with them, Jehovah has said, My Spirit which is upon thee and My words which I have put in thy mouth shall not depart from thy mouth, and from the mouth of thy seed, and from the mouth of thy seed’s seed, Jehovah has said, from this time and for ever.” After a time of general apostasy, the prophet sees a deliverer coming for Zion. He sees Israel turning from sin. For those who do so, the deliverer comes, and with them God makes a covenant. The next chapter describes the glory of the salvation which the deliverer will bring. The prophet evidently refers to the last days, and foretells that at the end of the world there will be a turning to God in Israel and a salvation wrought by a coming deliverer. Paul quotes, almost word for word, the LXX.; which differs, though not essentially, from the original; but he varies from both original and LXX. in writing, instead of “for Zion,” out of Zion, words suggested perhaps by Psalm 14:7; 53:6; 110:2. The deliverer: a definite Saviour, for whom Israel was waiting. When Paul wrote, He had already come out of Zion.

Turn away ungodliness: from the LXX., which here varies from the Hebrew original, but correctly describes the salvation brought by Christ. The Greek plural denotes various kinds of ungodliness.

And this is the covenant from Me to them: word for word (LXX.) from Isaiah 59:21. With the rescued ones, God will make a covenant. At this point Paul leaves Isaiah 59:21, and finishes the sentence by quoting, almost word for word, Isaiah 27:9. He thus calls attention to another prophecy of salvation awaiting Israel. A similar mingling of quotations in Romans 11:8. It is natural to one who assumes that his readers, like himself, are thoroughly familiar with the book quoted. Taken-away: cp. John 1:29. It includes removal of the punishment, power, and stain, of sin.

In what sense Paul expected that all Israel would be saved, his writings do not enable us accurately to determine. But evidently his expectation moved him to strive hopefully for the salvation of all Jews within his reach: so Romans 11:14, 24; cp. Acts 13:47. This is the practical use of all the unfulfilled prophecies of Holy Scripture, viz. as an encouragement for hope and effort along the lines of the revealed purposes of God.

V. 28. 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.

Verse 28. 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 favour in store for them on account of their forefathers the patriarchs.

Verses 28, 29. As concerning the gospel — That is, in reference to the gospel; they are enemies for your sakes — They reject it with the greater hatred, because you embrace it, or rather, (for they generally rejected the gospel before the Gentiles were called,) they reject the gospel, and thereby show that they are enemies to it, to God, and to themselves, which God permits for your sakes, and which turns to your advantage: (see on verses 11, 19, 30:) but as touching the election, that part of them who believe, and therefore are chosen of God to be his people along with the believing Gentiles; they are beloved for the fathers’ sakes — God’s gracious regard to the memory of their pious ancestors, engages him peculiarly to love and favour them. Or, the election here spoken of may be that national election, whereby the Jews were made the church and people of God. See on chap, 9:11. In respect of that election, the Jews, though unbelieving, and enemies in respect of the gospel, as is said in the former clause, are still beloved with a love of compassion and goodwill, for the special love God bore to Abraham and the rest of the patriarchs, from whom they are descended: and, in consequence of the promises made to their fathers, they shall, as a people, in some future period, become the people of God, by believing the gospel. It is justly observed by Whitby, that there is a two-fold election of the Jews spoken of in this chapter; one whereby they were made the people of God, through their natural descent from the fathers, and which Moses has described, Deuteronomy 7:6-8. The other, whereby such of them as believed on Christ, were made the people of God under the gospel dispensation. This election is mentioned Romans 11:7. For the gifts and calling of God, &c. — “The blessings which God freely bestowed on Abraham and his seed, and his calling, or making them his people, God will never repent of; but will restore to his natural seed the honour of being his people, after the Redeemer hath turned away their ungodliness of unbelief, Ezekiel 16:60-62.” — Macknight.

Ver. 28. As concerning the gospel, they are enemies for your sakes; but as touching the election, they are beloved for the fathers’ sakes. By consequence, the election of the Hebrews, and the election of the Gentiles was identically the same in covenant, in promises, in calling, and in all its characters.

28. Regarding the Gospel, they are its enemies; yet it is for your sakes, as its offer thereby has come to you. Had the Jew accepted the gospel it would have come to the Gentile from the Jew. But this was postponed, and the entire kingdom of God put back to the latter day, when Jew, converted by Gentile, shall turn and convert Gentile. The election—The election of the Abrahamic line treated in Romans 9:6-14. This election, as has been shown, was conditioned on faith. Fathers’ sakes—The line, in the wonderful providence of God, is even to the present day maintained in its separateness, reserved to the day of faith and salvation.

Ver. 28. A comment on the position of the unbelieving Jews, prompted by the foregoing prophecies.

Enemies: objects of God’s anger and hostility, in contrast to beloved, i.e. objects of His love: so Romans 5:10; see under Romans 5:1. According to the Gospel: measured by the word “he that believes shall be saved,” they are under the anger of God.

Because of you: explained in Romans 11:11, 12, 15, 30. In order that salvation might come to the Gentiles, God sent the Gospel to the Jews in a form which He knew would increase the guilt of most of them. Election: as in Romans 11:7.

According to the election: when Paul looks at the believing Jews, he sees in them a proof (cp. Romans 11:1) that God has not forgotten His ancient covenant, but that for the sake of the fathers He still cherishes purposes of mercy for their children: cp. Exodus 2:24; Deuteronomy 4:37; 7:8. How different the case would have been had all the Jews rejected Christ! Then it would have seemed that the whole nation had been rejected by God. Notice that the same men are enemies and beloved. God is angry with all who disobey Him, and will be, if their disobedience continue, their eternal foe: but His love to them prompted Him to give Christ to die, and now prompts Him to use means to draw them to repentance.

V. 29. 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.

Verse 29. For the gifts and calling of God, &c.] The gifts which God has bestowed upon them, and the calling-the invitation, with which he has favoured 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 fulness 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, Jeremiah 18:7-9.

Verses 28, 29. As concerning the gospel — That is, in reference to the gospel; they are enemies for your sakes — They reject it with the greater hatred, because you embrace it, or rather, (for they generally rejected the gospel before the Gentiles were called,) they reject the gospel, and thereby show that they are enemies to it, to God, and to themselves, which God permits for your sakes, and which turns to your advantage: (see on verses 11, 19, 30:) but as touching the election, that part of them who believe, and therefore are chosen of God to be his people along with the believing Gentiles; they are beloved for the fathers’ sakes — God’s gracious regard to the memory of their pious ancestors, engages him peculiarly to love and favour them. Or, the election here spoken of may be that national election, whereby the Jews were made the church and people of God. See on chap, 9:11. In respect of that election, the Jews, though unbelieving, and enemies in respect of the gospel, as is said in the former clause, are still beloved with a love of compassion and goodwill, for the special love God bore to Abraham and the rest of the patriarchs, from whom they are descended: and, in consequence of the promises made to their fathers, they shall, as a people, in some future period, become the people of God, by believing the gospel. It is justly observed by Whitby, that there is a two-fold election of the Jews spoken of in this chapter; one whereby they were made the people of God, through their natural descent from the fathers, and which Moses has described, Deuteronomy 7:6-8. The other, whereby such of them as believed on Christ, were made the people of God under the gospel dispensation. This election is mentioned Romans 11:7. For the gifts and calling of God, &c. — “The blessings which God freely bestowed on Abraham and his seed, and his calling, or making them his people, God will never repent of; but will restore to his natural seed the honour of being his people, after the Redeemer hath turned away their ungodliness of unbelief, Ezekiel 16:60-62.” — Macknight.

Ver. 29. For the gifts and calling of God are without repentance. The Lord changeth not. Malachi 3:6. He repents not of the designations of grace in the redemption of the world by our Lord Jesus Christ. The covenant declares his grace; it has its oath, its promises, its conditions, as in the preseding words: ver. 20-22. 1 Samuel 2:30. 1 Chronicles 28:10. It is enough for a child to rest on a father’s love, lending a willing ear to all the cautions in the christian scriptures.

29. Without repentance—On the part, or in the mind, of God. As God foresees the end of all possible courses from the beginning, so he prepares his own plan of conduct as to meet any result. (Introduc. note chap. 9.) He is, therefore, under no liability to retract. Of his gift of mercy to Abraham, and his calling, he will never repent.

Ver. 29. A great truth supporting the foregoing words.

Without-regret: same word in 2 Corinthians 7:10; cognate word in 2 Corinthians 7:8; Hebrews 7:21; Matthew 21:29, 32; 27:3. It differs from repentance in Romans 2:4; Acts 20:21, etc., by denoting mere regret without change of purpose.

Gifts-of-grace: as in Romans 1:11.

Calling: as in Romans 8:28. In Mesopotamia and at Sinai, God called Abraham and Israel to be specially His own, and gave them precious promises. These promises He cannot revoke: for He is unchangeable. He cannot change: because He knows all things from the beginning. Similar argument in Romans 11:2.

This verse does not contradict Genesis 6:6; Jeremiah 18:10. For, though God cannot change, many of His gifts are conditional on man’s conduct. Therefore change in man is followed by a corresponding change in God’s treatment of him. This change in God’s action is practically the same to us as though God changed His purpose, and therefore is so described. But in reality God’s varying treatment of men is a result of an eternal purpose of Him who knows beforehand what every man will do. The apparent contradiction is due to imperfection of human thought and language. God’s character is pledged to fulfil His promises: but each man’s share in the fulfilment depends on himself. Hence the prophets announce an almost universal apostasy; and, in spite of it, paint in glowing colours the coming glory.

Verse 30. For as ye in times past] The apostle pursues his argument in favour 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.

Verses 30-32. For as ye — Believing Gentiles; in times past — Before Christ was preached to you; have not believed God — Did not believe in the living and true God: or rather, as the words pote hpeiqhsate tw qew signify, were once disobedient to God, and were buried in ignorance and superstition; but now have obtained mercy — Namely, to be converted and pardoned; through their unbelief — th toutwn apeiqeia, through, or on occasion of, their disobedience. The apostle does not mean that the Gentiles would not have been admitted into the covenant and church of God, by having the gospel preached to them, if the whole Jewish nation had embraced the gospel, the title of the Gentiles to all the blessings of the covenant with Abraham being established by the covenant itself. But his meaning is, as is explained in the note on verse 11. Even so have these — As if he had said, As you obtained mercy after a long time of disobedience, so shall the Jews, who now, since the preaching of the gospel, have not believed, hpeiqhsan, have disobeyed; that through your mercy — The mercy shown to you in the conversion of so many of you, being provoked to emulation, verse 11; they also may obtain mercy — May be brought to believe in Christ, and so partake of mercy. “The disobedience of the Jews consisted in their rejecting the gospel, notwithstanding it was preached to them, as the fulfilment of the prophecies contained in their own sacred records. And by obtaining mercy, is meant the being admitted into the covenant and church of God, which is called mercy, because it proceeded entirely from the mercy of God, Romans 9:15.” For God hath concluded them all in unbelief — Suffered the main body both of the Jews and Gentiles, successively, for some time, to continue under the power of their unbelief, or disobedience rather, that, in his own time, he might fulfil the great counsel of his goodness, in showing undeserved mercy both to Jews and Gentiles. See John 12:32. First, God suffered the Gentiles, in the early ages of the world, to revolt from him, and took the family of Abraham, as a peculiar seed, to himself: afterward he permitted them to fall through unbelief, disobedience, idolatry, and, at last, the rejection of their own Messiah, and took the believing Gentiles for his people. And he did even this to provoke the Jews to emulation, and so bring them also, in the end, to faith in, and obedience to, the gospel. This was truly a mystery in the divine conduct, which the apostle adores with such holy astonishment.

Ver. 30.-31. A compact summary of the teaching of Rom. 11, thus illustrating the above principle. The Gentiles once disobeyed the law of God written in their hearts: but they had obtained mercy; and this had been brought about, as explained in Romans 11:11, 12, 15, 28, by the disobedience of the Jews.

In this way also: making prominent the similarity of God’s conduct in the two cases.

Now disobeyed: by rejecting Christ.

In order that by the mercy etc.: the salvation of the Gentiles being designed, as taught in Romans 11:14, to lead to that of Israel.

Verse 31. 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.

Verses 30-32. For as ye — Believing Gentiles; in times past — Before Christ was preached to you; have not believed God — Did not believe in the living and true God: or rather, as the words pote hpeiqhsate tw qew signify, were once disobedient to God, and were buried in ignorance and superstition; but now have obtained mercy — Namely, to be converted and pardoned; through their unbelief — th toutwn apeiqeia, through, or on occasion of, their disobedience. The apostle does not mean that the Gentiles would not have been admitted into the covenant and church of God, by having the gospel preached to them, if the whole Jewish nation had embraced the gospel, the title of the Gentiles to all the blessings of the covenant with Abraham being established by the covenant itself. But his meaning is, as is explained in the note on verse 11. Even so have these — As if he had said, As you obtained mercy after a long time of disobedience, so shall the Jews, who now, since the preaching of the gospel, have not believed, hpeiqhsan, have disobeyed; that through your mercy — The mercy shown to you in the conversion of so many of you, being provoked to emulation, verse 11; they also may obtain mercy — May be brought to believe in Christ, and so partake of mercy. “The disobedience of the Jews consisted in their rejecting the gospel, notwithstanding it was preached to them, as the fulfilment of the prophecies contained in their own sacred records. And by obtaining mercy, is meant the being admitted into the covenant and church of God, which is called mercy, because it proceeded entirely from the mercy of God, Romans 9:15.” For God hath concluded them all in unbelief — Suffered the main body both of the Jews and Gentiles, successively, for some time, to continue under the power of their unbelief, or disobedience rather, that, in his own time, he might fulfil the great counsel of his goodness, in showing undeserved mercy both to Jews and Gentiles. See John 12:32. First, God suffered the Gentiles, in the early ages of the world, to revolt from him, and took the family of Abraham, as a peculiar seed, to himself: afterward he permitted them to fall through unbelief, disobedience, idolatry, and, at last, the rejection of their own Messiah, and took the believing Gentiles for his people. And he did even this to provoke the Jews to emulation, and so bring them also, in the end, to faith in, and obedience to, the gospel. This was truly a mystery in the divine conduct, which the apostle adores with such holy astonishment.

Ver. 30.-31. A compact summary of the teaching of Rom. 11, thus illustrating the above principle. The Gentiles once disobeyed the law of God written in their hearts: but they had obtained mercy; and this had been brought about, as explained in Romans 11:11, 12, 15, 28, by the disobedience of the Jews.

In this way also: making prominent the similarity of God’s conduct in the two cases.

Now disobeyed: by rejecting Christ.

In order that by the mercy etc.: the salvation of the Gentiles being designed, as taught in Romans 11:14, to lead to that of Israel.

V. 32. 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.

Verse 32. For God hath concluded them all in unbelief] sunekleise gar o qeov, 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 Romans 1:19, 20; 2:14, 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 Galatians 3:22, 23. But the Scripture hath concluded sunekleisen, 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, efrouroumeqa, we were guarded as in a strong hold, under the law; shut up, sugkekleismenoi, 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.

Verses 30-32. For as ye — Believing Gentiles; in times past — Before Christ was preached to you; have not believed God — Did not believe in the living and true God: or rather, as the words pote hpeiqhsate tw qew signify, were once disobedient to God, and were buried in ignorance and superstition; but now have obtained mercy — Namely, to be converted and pardoned; through their unbelief — th toutwn apeiqeia, through, or on occasion of, their disobedience. The apostle does not mean that the Gentiles would not have been admitted into the covenant and church of God, by having the gospel preached to them, if the whole Jewish nation had embraced the gospel, the title of the Gentiles to all the blessings of the covenant with Abraham being established by the covenant itself. But his meaning is, as is explained in the note on verse 11. Even so have these — As if he had said, As you obtained mercy after a long time of disobedience, so shall the Jews, who now, since the preaching of the gospel, have not believed, hpeiqhsan, have disobeyed; that through your mercy — The mercy shown to you in the conversion of so many of you, being provoked to emulation, verse 11; they also may obtain mercy — May be brought to believe in Christ, and so partake of mercy. “The disobedience of the Jews consisted in their rejecting the gospel, notwithstanding it was preached to them, as the fulfilment of the prophecies contained in their own sacred records. And by obtaining mercy, is meant the being admitted into the covenant and church of God, which is called mercy, because it proceeded entirely from the mercy of God, Romans 9:15.” For God hath concluded them all in unbelief — Suffered the main body both of the Jews and Gentiles, successively, for some time, to continue under the power of their unbelief, or disobedience rather, that, in his own time, he might fulfil the great counsel of his goodness, in showing undeserved mercy both to Jews and Gentiles. See John 12:32. First, God suffered the Gentiles, in the early ages of the world, to revolt from him, and took the family of Abraham, as a peculiar seed, to himself: afterward he permitted them to fall through unbelief, disobedience, idolatry, and, at last, the rejection of their own Messiah, and took the believing Gentiles for his people. And he did even this to provoke the Jews to emulation, and so bring them also, in the end, to faith in, and obedience to, the gospel. This was truly a mystery in the divine conduct, which the apostle adores with such holy astonishment.

32. Concluded them all in unbelief—Unbelief, a state of entire disobedience. Concluded—Inasmuch as they first so conclude themselves. The parallel passage in Galatians 3:22, reads: “But the Scripture hath concluded all (things, neuter gender) under sin that the promise by faith of Jesus Christ might be given to them that believe.” And the parallel thought is in Romans 5:18. The words suggest the following points;

1. The sentence of death resting personally upon Adam, but for the interposed Redeemer, would have closed his life, and foreclosed posterity. (Note on John 14:19.)

2. Yet what would have been the condition of the human race if continued without the Redeemer is a very theoretical question. It would apparently have been in a state of spiritual death, without power of self-recovery, which, if perpetuated by a natural immortality, would have become a necessary, eternal, living death. The whole, being imposed despotically upon the race, would have been irreconcilable with the benevolence and justice of God; and it is for this very reason that we may hold that the race would not have been thus perpetuated. The condemnation (Romans 5:18) of the race, theoretically viewed, would have consisted in the absence of the Divine Spirit, the want of all those moral qualifications which Divine Holiness could approve, and the natural impossibility of any true happiness or blessedness. But the whole, being necessitated, could not amount to a real desert of judicial penalty from a just God.

3. Again, we may contemplate the race as a body of living men, under Christ, but unregenerate. Their condemnation, then, arises from their native pravity responsibly sanctioned by their own free act, and their rejection of Christ and holiness. (Note on John 3:19.) Men, then, are damned by nature, damned by justice, and even “damned by grace.” It is in this view of men that Paul calls them “by nature children of wrath.” (Ephesians 2:3.)

4. Finally, what is the condition of the infant at birth, or rather at the first instant of personal existence, under the headship of Christ. On this point we may note:

1. As descended from Adam, separated from the tree of life, he inherits Adam’s mental and bodily nature, and is thus (as described in our notes on Romans 5:12) a sinner, as being sure, under a full probation, to sin; and a mortal as being sure in the conditions to suffer and die. Thus far he is in the position of condemnation, yet never liable, before actual apostasy, to damnation.

2. Under Christ he is (as said by Dr. Fisk as quoted on Romans 5:18) in a position of non-condemnation or justification unto life; he is endowed even in infancy with the blessed spirit, (Luke 1:15, 44; he possesses, as Watson says, “a seed of life;” and, living or dying, is an heir of heaven.

3. Our seventeenth Article of Faith pronounces him entitled to receive baptism as the “sign of regeneration”—baptism being the “outward sign of an inward grace.” (Note Luke 1:59.) He is thus held a virtual believer. He is entitled to all the privileges of a believer so fast as he shows himself, in time, fitted and desirous to take upon himself the responsibilities of a believer.

4. Hence it is essentially the doctrine of our best writers, in beautiful harmony with Arminian theology, that all actual sinners are actual apostates from a state of grace. Thus Dr. Fisk says that “sin is not imputed” until their “making their depravity the object of their choice.” Fletcher (who explicitly teaches infant regeneration) says they “have sinned away the justification of infants.” And Wesley (who also taught the regeneration of baptized infants, and implied that of all others) says, “Children who are baptized, dying before they commit actual sin, are saved;” so that by actual sin they fall from a state of grace. Have mercy upon all—God never (as predestination affirms) concluded all under eternal damnation, or compulsory desert of hell, in order that he might, of his own “mere good pleasure,” from pure “divine sovereignty,” pick out a part and leave the rest to their awful, unavoidable fate. Nor does it avail to tell us that these so left deserve nothing at the hand of God. Every creature deserves at least justice at the hand of God. (Note on verse 35.)

The divine idea is mercy upon all, by mercy being placed within the power of all through Christ; or, as the parallel passage reads, “that the promise by faith of Jesus Christ might be given to them that believe.”

4. The Doxology closing the Argument.

Ver. 32. The facts and purposes stated in Romans 11:30, 31 are now attributed to God.

Shut-up: He made temporary disobedience inevitable by closing every door by which man might escape from it. Same word in Galatians 3:22, 23 and (LXX.) Psalm 31:8. To men born under the curse of Adam’s sin, God gave a holy law: the only possible result, and therefore the designed result, was disobedience. So Romans 5:20, a close parallel: cp. Romans 1:24, “God gave them up.”

All: Jews and Gentiles.

In order that upon all He may have mercy: a statement wider and more definite than that in Romans 11:31. The mercy is traced to God and is designed for all. A similar purpose in Romans 5:21; Galatians 3:22, 23. Paul closes his exposition of the Gospel in its relation to Israel by leading us up to a great purpose of mercy embracing all mankind. In Romans 5:18, at the close of DIV. II., Paul asserted the universality of God’s purpose of salvation. So here at the end of DIV. IV. we have a reassertion of the same, with express reference to the great division of mankind into Jews and Gentiles which Paul has been discussing. We have not the words all men; because Paul speaks here, not of men as such, but of the two theological divisions of the race. But the first all certainly includes the unbelieving Jews of Paul’s day, whose disobedience to the Gospel has led to salvation of the Gentiles to whom Paul writes: and, if so, they must be included in the second all as objects of God’s purpose of mercy. And if that purpose includes all Jews, it includes all men. That elsewhere, e.g. Philippians 3:19, Paul asserts or implies that not all men will ultimately be saved, is no reason for setting aside the plain meaning of plain words asserting that all are objects of God’s purpose of mercy.

V. 33. 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, Romans 11:35; the depth of wisdom, Romans 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.

Verse 33. 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.

Verses 33-36. O the depth — The unsearchable, inconceivable abundance; of the riches, &c. — In the ninth chapter, Paul had sailed but in a narrow sea, now he is in the immense ocean: of the wisdom and knowledge of God — The depth of his knowledge is described in the latter part of this verse; the depth of wisdom in verse 34. Wisdom directs all things to the best end; knowledge sees that end, and the way that leads to it. Or, the divine wisdom was exercised in contriving and ordering these dispensations, and knowledge in foreseeing the effects which they would produce. By applying the word depth to the riches of the wisdom and knowledge of God, the apostle represents those perfections as forming a vast ocean. How unsearchable are his judgments — With regard to unbelievers; and his ways — With regard to believers; are past finding out — Or being traced. The word anexicniastoi comes from icnion, which signifies the mark of a foot. The metaphor is taken from animals which pursue and find out their prey by tracing their footsteps. By judgments here, Macknight understands God’s determinations, or “methods of directing and governing all things, both generally and particularly. Agreeably to which interpretation of krimata, judgments, the apostle adds, and his ways are past finding out. Men are not capable of penetrating into the depths of the divine wisdom, because revelation hath made known only what God hath willed, and said, and done, without disclosing the reasons either of his general or his particular conduct. The knowledge of whatever is above our present childish conceptions is to be sought for, not here, but in the future state.” The apostle, in this part of the conclusion of his discourse, as Locke observes, “had an especial regard to the Jews, whom, in an elegant but inoffensive manner, he rebuked for their presumption in finding fault with the divine dispensations; as if God had done them an injury in admitting the Gentiles into his covenant and church.” For who hath known the mind of the Lord — Before, or any further than he has revealed it; or who hath known what he intends to do, or hath comprehended all the reasons of his determinations or proceedings, so as to be able to judge of them? Or who hath been his counsellor? — Who hath given him advice respecting either the planning or managing of the affairs of the universe? Or, who hath first given to him either wisdom or power, or any thing, or conferred any obligation upon him? Let him show the obligation, and make out the claim, and we may answer for it that it shall be exactly repaid him again. “The apostle here very properly asks the Jews, if God was in their debt for any obligation they had conferred on him? Or, if he was, let them say for what, and they should have an ample remuneration made to them.” For of him — As the Creator; through him — As the Preserver; to him — As the ultimate end, are all things: to whom be — H doxa, the glory, of his power, knowledge, wisdom, and of the effects thereof, the creation, preservation, and government of the universe, and the redemption and salvation of mankind, for ever. Amen — A concluding word, in which the affection of the apostle, when it is come to the height, shuts up all.

Ver. 33. Oh the depth of the riches, both of the wisdom and knowledge of God, in the recovery of fallen man. What a harmony of the divine attributes in this work; what a display of the righteousness of God. Salvation is all of grace, and not by works of righteousness that we have done. The salvation which comprises the gentile as well as the jew, is by faith. Behold in this plan the goodness of God to every creature, goodness which leads to repentance, which debars no one from righteousness and life. Oh the depth also of his severity! He cut off the ancient gentiles for idolatry. He called Abraham, and chose Israel. He rejected the jews, because of unbelief. All is the impartial administration of justice and of grace. How else could God judge the world. Why then should mortal men take the gracious predestinations of providence and grace in an ill sense? God hateth nothing that he hath made.

33. Riches—Tholuck and others, including Alford, hold riches, wisdom, and knowledge to be three coordinates, dependent upon depth. It would then read, “O the depth of the riches, and wisdom, and knowledge of God!” Riches would then imply affluence of goodness and blessing; as rich in Romans 10:12, and riches, Philippians 4:19. That this is the true sense is probable from the parallelisms (well shown by Dr. Forbes) which follow. (See our Introduction to Romans.)

This passage is at once a sublime, rapturous apostrophe, and a rich commentary by the apostle on his whole previous argument. But it is plain that Paul is not a Calvinistic commentator. When Calvin surveyed his own scheme his shuddering comment was, “A horrible decree, I confess!” When Paul surveys this his own grand argument he exultantly exclaims, “O the depth of God’s bounty and wisdom!”

Riches—Both from its own force and from the parallel passages, to be taken as meaning God’s infinite resources for good to his creatures. His is a deep, yea, a bottomless treasury, pouring forth its streams of perpetual bounty. His wisdom is absolute skill in planning, as his knowledge is absolute accuracy in perceiving. As God’s knowledge foresees and comprehends all the possibilities of all possible things and courses, so his wisdom devises from himself the best course of all possible courses; and from the riches of his power and goodness he carries that course into perfect and glorious execution. Judgments—Not so much his judicial is all his providential decisions as his ways are his modes of executing them.

Ver. 33. An exclamation of wonder prompted by the unexpected means by which God is accomplishing His purpose.

Depth: as in Romans 8:39.

Riches: as in Romans 2:4; 9:23; cp. Romans 10:12. It suggests the resources at God’s disposal.

Wisdom: such profound acquaintance with things as enables us to choose the best ends and means: see note under 1 Corinthians 2:5. Knowledge: a lower word.

Judgments: decisions and utterances of a judge, as in Romans 2:2. It refers here to God’s hardening of unbelievers and His shutting up of all mankind into disobedience.

Unsearchable: beyond human ability to find out the meaning and purpose of

His ways: the path along which He reaches the end in view. Untraceable: same word in Ephesians 3:8: footsteps which cannot be traced. The path He chose, which no man could trace but which led to the goal, revealed a wonderful knowledge of past, present, and future: and the sentences pronounced on the children of Abraham and of Adam had purposes disclosing a wisdom which none can fathom.

V. 34. Who hath known the mind of the Lord-Before or any farther than he has revealed it. Isaiah 40:13.

Verse 34. 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 Romans 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.

Verses 33-36. O the depth — The unsearchable, inconceivable abundance; of the riches, &c. — In the ninth chapter, Paul had sailed but in a narrow sea, now he is in the immense ocean: of the wisdom and knowledge of God — The depth of his knowledge is described in the latter part of this verse; the depth of wisdom in verse 34. Wisdom directs all things to the best end; knowledge sees that end, and the way that leads to it. Or, the divine wisdom was exercised in contriving and ordering these dispensations, and knowledge in foreseeing the effects which they would produce. By applying the word depth to the riches of the wisdom and knowledge of God, the apostle represents those perfections as forming a vast ocean. How unsearchable are his judgments — With regard to unbelievers; and his ways — With regard to believers; are past finding out — Or being traced. The word anexicniastoi comes from icnion, which signifies the mark of a foot. The metaphor is taken from animals which pursue and find out their prey by tracing their footsteps. By judgments here, Macknight understands God’s determinations, or “methods of directing and governing all things, both generally and particularly. Agreeably to which interpretation of krimata, judgments, the apostle adds, and his ways are past finding out. Men are not capable of penetrating into the depths of the divine wisdom, because revelation hath made known only what God hath willed, and said, and done, without disclosing the reasons either of his general or his particular conduct. The knowledge of whatever is above our present childish conceptions is to be sought for, not here, but in the future state.” The apostle, in this part of the conclusion of his discourse, as Locke observes, “had an especial regard to the Jews, whom, in an elegant but inoffensive manner, he rebuked for their presumption in finding fault with the divine dispensations; as if God had done them an injury in admitting the Gentiles into his covenant and church.” For who hath known the mind of the Lord — Before, or any further than he has revealed it; or who hath known what he intends to do, or hath comprehended all the reasons of his determinations or proceedings, so as to be able to judge of them? Or who hath been his counsellor? — Who hath given him advice respecting either the planning or managing of the affairs of the universe? Or, who hath first given to him either wisdom or power, or any thing, or conferred any obligation upon him? Let him show the obligation, and make out the claim, and we may answer for it that it shall be exactly repaid him again. “The apostle here very properly asks the Jews, if God was in their debt for any obligation they had conferred on him? Or, if he was, let them say for what, and they should have an ample remuneration made to them.” For of him — As the Creator; through him — As the Preserver; to him — As the ultimate end, are all things: to whom be — H doxa, the glory, of his power, knowledge, wisdom, and of the effects thereof, the creation, preservation, and government of the universe, and the redemption and salvation of mankind, for ever. Amen — A concluding word, in which the affection of the apostle, when it is come to the height, shuts up all.

Ver. 34.-35. Questions justifying Paul’s exclamation. Verse 34 is nearly word for word (LXX.) from Isaiah 40:13. God’s thoughts have never been grasped by man: and His wisdom needs no human counsellor. Verse 35 is from Job 41:11. No one can say that God’s gifts are a return for earlier gifts received. This question shuts out all human merit, and reminds us that the actions rewarded are God’s gift to us. They therefore make us debtors to God, not God to us.

V. 35. Given to him-Either wisdom or power?

Verse 35. 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 favours 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?

Verses 33-36. O the depth — The unsearchable, inconceivable abundance; of the riches, &c. — In the ninth chapter, Paul had sailed but in a narrow sea, now he is in the immense ocean: of the wisdom and knowledge of God — The depth of his knowledge is described in the latter part of this verse; the depth of wisdom in verse 34. Wisdom directs all things to the best end; knowledge sees that end, and the way that leads to it. Or, the divine wisdom was exercised in contriving and ordering these dispensations, and knowledge in foreseeing the effects which they would produce. By applying the word depth to the riches of the wisdom and knowledge of God, the apostle represents those perfections as forming a vast ocean. How unsearchable are his judgments — With regard to unbelievers; and his ways — With regard to believers; are past finding out — Or being traced. The word anexicniastoi comes from icnion, which signifies the mark of a foot. The metaphor is taken from animals which pursue and find out their prey by tracing their footsteps. By judgments here, Macknight understands God’s determinations, or “methods of directing and governing all things, both generally and particularly. Agreeably to which interpretation of krimata, judgments, the apostle adds, and his ways are past finding out. Men are not capable of penetrating into the depths of the divine wisdom, because revelation hath made known only what God hath willed, and said, and done, without disclosing the reasons either of his general or his particular conduct. The knowledge of whatever is above our present childish conceptions is to be sought for, not here, but in the future state.” The apostle, in this part of the conclusion of his discourse, as Locke observes, “had an especial regard to the Jews, whom, in an elegant but inoffensive manner, he rebuked for their presumption in finding fault with the divine dispensations; as if God had done them an injury in admitting the Gentiles into his covenant and church.” For who hath known the mind of the Lord — Before, or any further than he has revealed it; or who hath known what he intends to do, or hath comprehended all the reasons of his determinations or proceedings, so as to be able to judge of them? Or who hath been his counsellor? — Who hath given him advice respecting either the planning or managing of the affairs of the universe? Or, who hath first given to him either wisdom or power, or any thing, or conferred any obligation upon him? Let him show the obligation, and make out the claim, and we may answer for it that it shall be exactly repaid him again. “The apostle here very properly asks the Jews, if God was in their debt for any obligation they had conferred on him? Or, if he was, let them say for what, and they should have an ample remuneration made to them.” For of him — As the Creator; through him — As the Preserver; to him — As the ultimate end, are all things: to whom be — H doxa, the glory, of his power, knowledge, wisdom, and of the effects thereof, the creation, preservation, and government of the universe, and the redemption and salvation of mankind, for ever. Amen — A concluding word, in which the affection of the apostle, when it is come to the height, shuts up all.

35. Given… recompensed. This verse, in fact, forms the key-note to the apostle’s whole doctrine of the irreconcilability of grace and works. Our works cannot recompense God; hence they cannot purchase salvation; hence salvation must be by grace, that is, gratuity. Yet when it is said “we cannot deserve anything from God,” we must be careful not to deny that finite created beings are entitled to just dealing from their Creator. (See note on verse 32.)

Ver. 34.-35. Questions justifying Paul’s exclamation. Verse 34 is nearly word for word (LXX.) from Isaiah 40:13. God’s thoughts have never been grasped by man: and His wisdom needs no human counsellor. Verse 35 is from Job 41:11. No one can say that God’s gifts are a return for earlier gifts received. This question shuts out all human merit, and reminds us that the actions rewarded are God’s gift to us. They therefore make us debtors to God, not God to us.

V. 36. 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.

Verse 36. For of him, &c.] This is so far from being the case, for ex autou, OF him, as the original designer and author; and diJ autou, BY him, as the prime and efficient cause; and eiv auton, 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 (eiv eauton 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, w fusiv ek sou panta, en soi panta, eiv se panta; 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 favour, in a certain sense, and the reasons of it are sufficiently obvious; and the Gentiles, without any apparent reason, are taken into favour. 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!

ROMANS

Verses 33-36. O the depth — The unsearchable, inconceivable abundance; of the riches, &c. — In the ninth chapter, Paul had sailed but in a narrow sea, now he is in the immense ocean: of the wisdom and knowledge of God — The depth of his knowledge is described in the latter part of this verse; the depth of wisdom in verse 34. Wisdom directs all things to the best end; knowledge sees that end, and the way that leads to it. Or, the divine wisdom was exercised in contriving and ordering these dispensations, and knowledge in foreseeing the effects which they would produce. By applying the word depth to the riches of the wisdom and knowledge of God, the apostle represents those perfections as forming a vast ocean. How unsearchable are his judgments — With regard to unbelievers; and his ways — With regard to believers; are past finding out — Or being traced. The word anexicniastoi comes from icnion, which signifies the mark of a foot. The metaphor is taken from animals which pursue and find out their prey by tracing their footsteps. By judgments here, Macknight understands God’s determinations, or “methods of directing and governing all things, both generally and particularly. Agreeably to which interpretation of krimata, judgments, the apostle adds, and his ways are past finding out. Men are not capable of penetrating into the depths of the divine wisdom, because revelation hath made known only what God hath willed, and said, and done, without disclosing the reasons either of his general or his particular conduct. The knowledge of whatever is above our present childish conceptions is to be sought for, not here, but in the future state.” The apostle, in this part of the conclusion of his discourse, as Locke observes, “had an especial regard to the Jews, whom, in an elegant but inoffensive manner, he rebuked for their presumption in finding fault with the divine dispensations; as if God had done them an injury in admitting the Gentiles into his covenant and church.” For who hath known the mind of the Lord — Before, or any further than he has revealed it; or who hath known what he intends to do, or hath comprehended all the reasons of his determinations or proceedings, so as to be able to judge of them? Or who hath been his counsellor? — Who hath given him advice respecting either the planning or managing of the affairs of the universe? Or, who hath first given to him either wisdom or power, or any thing, or conferred any obligation upon him? Let him show the obligation, and make out the claim, and we may answer for it that it shall be exactly repaid him again. “The apostle here very properly asks the Jews, if God was in their debt for any obligation they had conferred on him? Or, if he was, let them say for what, and they should have an ample remuneration made to them.” For of him — As the Creator; through him — As the Preserver; to him — As the ultimate end, are all things: to whom be — H doxa, the glory, of his power, knowledge, wisdom, and of the effects thereof, the creation, preservation, and government of the universe, and the redemption and salvation of mankind, for ever. Amen — A concluding word, in which the affection of the apostle, when it is come to the height, shuts up all.

36. In the triad of this verse we recognise a dim reference to the distinctive attributes of the three persons of the Trinity. Of him—Rather, from him, as primitive source. Through him—As universal medium and agent. To him—As End, to which all things redound. This third, however, would seem to refer to the Spirit only as finale deity after the economy of salvation closes. The triad in Ephesians 4:6, is more perfectly trinitarian, “Above all, through all, and in you all.” Alford very accurately says, “Though Paul has never definitively expressed the doctrine of the Holy Trinity as a definite formula, yet he was conscious of it as a living reality.” Even the triad (verse 33) of riches, wisdom, knowledge—source, medium, and result—is not without its trinitarian look. And to this mystic Trine is ascribed glory eternal under the unquestionable sense of a divine attribute. What a dim yet decisive adumbration of the three-one God! The entire First Part or Argument (see “Plan”) is now closed. The very shape of the Epistle presents in type the great fact that our obligation to the duties of Life springs as a result from the doctrines of Christianity. Hence we title this Second Part:

B. THE ETHICAL DEDUCTION:

and PERSONAL CONCLUSION.

Ver. 36. A universal statement involving an answer to the foregoing question.

From Him: as their ultimate source: so 1 Corinthians 8:6. Through Him: as the channel through which possibility passes into actuality. He needs no helper, but Himself works out His own purposes. For Him: to accomplish His pleasure. God is the beginning, means, and end of all things. These last words cannot include sin. But in a real sense they may include suffering. For God has so constituted the universe that sin brings suffering to the sinner and to others. This need for limitation warns us to interpret with utmost caution the universal statements of the Bible. Each must be limited, as in all human speech, by the writer’s mental horizon.

To Him the glory: may He be viewed by men with the admiration which His work and nature demand, i.e. may He be recognised as the Source, Agent, and End of all good.

For ever. Amen: to the successive ages of the future: so Romans 1:25; 16:27.

Well may Paul utter this shout of wonder and praise. He sees the spiritual blindness of his people; and knows that it has been inflicted by God in punishment of inexcusable ignorance and rebellion. It is therefore a mark of God’s anger against Israel. But as Paul contemplates the punishment, he finds in it a purpose of mercy. The blindness of Israel has led, by the grace and purpose of God, to enlightenment of the Gentiles: and God designs the light which has fallen upon the Gentiles to be reflected back upon Israel. Thus beneath God’s frown Paul finds unchanging love to the children of Abraham. While pronouncing sentence on the guilty, He is pursuing a purpose of universal mercy. This discovery of mercy where he expected wrath, the unlikeliness and yet the suitability of the means, fill him with wonder at the resources of God, at the wisdom with which He uses them, and at the knowledge underlying His wisdom. So shall we wonder when, in the light of eternity, we fully understand for the first time the purpose and method of God’s treatment of us.

Notice that Paul’s wonder follows a brilliant and successful effort of the highest human intelligence to set forth God’s treatment of Israel. To find out that His ways are unsearchable, is the sublime reward of careful endeavour to trace out, in the material or spiritual universe, the footsteps of God.

CHAPTER XI. is throughout a proof of the denial given in Romans 11:1. Paul reminds us that the almost universal unfaithfulness is but a repetition of the days of Elijah. Now as then there is a faithful remnant. The punishment inflicted on the unfaithful has a purpose of mercy for the Gentiles, and for Israel. Even the cutting off of the unbelieving Jews and the reception of the believing Gentiles open a door of hope that if the Jews believe they will be received by God. As foretold in ancient prophecy, salvation awaits Israel. Chapter 10 ended in the gloom of Israel’s rebellion: Rom. 11 has brought us out into the light of a glorious hope, and leaves us with the notes of an eternal song ringing in our ears.

DIVISION IV., comprising Rom. 9-11, is throughout a proof that the Gospel is in harmony with God’s earlier revelations. Paul was moved to undertake it by the presence around him of many who cling to these earlier revelations but reject the new revelation brought by Christ, and who do so because to them the new seems to contradict the old. He therefore approaches their case with sympathy: Romans 9:1-5. But he shows that the Gospel, though it limits the heritage of Israel to a part of his offspring and condemns the rest, is in harmony with the government of God as revealed in the O.T., that is, with (Romans 9:6-13) His faithfulness, with (Romans 9:14-18) His justice, and with (Romans 9:19-23) His condemnation of those who resist Him; and that (Romans 9:24-10:21) the Gospel itself, its condition of faith, its announcement by messengers, and its reception among Jews and Gentiles, accord with prophecy. He thus confirms from the O.T. the condemnation pronounced by the Gospel on those who reject it. But God has not cast off His people. He will receive those who turn to Him, and will yet become the Saviour of Israel.

Chapters 9-11 are a reply to the objection that the Gospel cannot be true, because it is inconsistent with God’s earlier covenant with Israel. But it is more than a reply. To those who from childhood accepted the O.T., the far-reaching harmonies set forth in DIV. IV. must have been no small proof of the common origin of the Old and New. That Paul has a key which unlocks the casket of O.T. truth, proves his commission from Him who gave the casket. Nay more. To all men, the deep, underlying harmonies of the two covenants, taken in connection with their many and broad differences and apparent opposition, bear witness, not only that their author is the same, but that their author is divine.

Chapters. 9-11 bear a relation to the Gospel as developed in Rom. 5-8 analogous to that of Rom 4, to the doctrine of Justification through Faith asserted in Romans 3:21, 22; and to that of Romans 3:10-20 in relation to Rom. 2. The teaching of Rom. 2, is so important to guard from perversion the teaching which follows that Paul hastens to confirm it from the Old Testament. And faith as the condition of salvation is a point so vital and yet so apparently new that Paul, as soon as he asserts it, proceeds to show its harmony with God’s treatment of Abraham. Then, after expounding the Gospel as a whole, he looks at it, in Rom. 9-11, in its bearing on the position and prospects of the Jews; and shows that, even looked at from this point, it accords with earlier revelation. We now stand at the end of the doctrinal part of this epistle. The object for which Paul began to write has been to a great extent attained. After an introduction (Romans 1:18-3:20) needful to guard from mistake and perversion the new doctrines, he asserted them in Romans 3:21-26; 6:2-11; 8:1-4, and developed them in Rom. 5-8: and in Rom. 9-11. he has shown that they accord with God’s declarations and conduct as recorded in the Old Testament. It now remains for him to apply them to sundry matters of practical life.