1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel saying,
3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.
5 Even so then at this present time also there is a remnant according to the election of grace.
6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.
7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.
8 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.
9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
10 Let their eyes be darkened, that they may not see, and bow down their back alway.
11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
14 If by any means I may provoke to emulation them which are my flesh, and might save some of them.
15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?
16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.
17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;
18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
19 Thou wilt say then, The branches were broken off, that I might be graffed in.
20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
21 For if God spared not the natural branches, take heed lest he also spare not thee.
22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.
24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?
25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
27 For this is my covenant unto them, when I shall take away their sins.
28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father's sakes.
29 For the gifts and calling of God are without repentance.
30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
31 Even so have these also now not believed, that through your mercy they also may obtain mercy.
32 For God hath concluded them all in unbelief, that he might have mercy upon all.
33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
34 For who hath known the mind of the Lord? or who hath been his counsellor?
35 Or who hath first given to him, and it shall be recompensed unto him again?
36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
1 I say G3004 then, G3767 G3361 Hath G683 God G2316 cast away G683 his G846 people? G2992 God forbid. G3361 G1096 For G1063 I G1473 also G2532 am G1510 an Israelite, G2475 of G1537 the seed G4690 of Abraham, G11 of the tribe G5443 of Benjamin. G958
2 God G2316 hath G683 not G3756 cast away G683 his G846 people G2992 which G3739 he foreknew. G4267 G2228 Wot ye G1492 not G3756 what G5101 the scripture G1124 saith G3004 of G1722 Elias? G2243 how G5613 he maketh intercession G1793 to God G2316 against G2596 Israel, G2474 saying, G3004
3 Lord, G2962 they have killed G615 thy G4675 prophets, G4396 and G2532 digged down G2679 thine G4675 altars; G2379 and I G2504 am left G5275 alone, G3441 and G2532 they seek G2212 my G3450 life. G5590
4 But G235 what G5101 saith G3004 the answer of God G5538 unto him? G846 I have reserved G2641 to myself G1683 seven thousand G2035 men, G435 who G3748 have G2578 not G3756 bowed G2578 the knee G1119 to the image of Baal. G896
5 Even so G3779 then G3767 at G1722 this present G3568 time G2540 also G2532 there is G1096 a remnant G3005 according G2596 to the election G1589 of grace. G5485
6 And G1161 if G1487 by grace, G5485 then is it no more G2089 G3765 of G1537 works: G2041 otherwise G1893 grace G5485 is G1096 no more G2089 G3765 grace. G5485 But G1161 if G1487 it be of G1537 works, G2041 then is it G2076 no more G2089 G3765 grace: G5485 otherwise G1893 work G2041 is G2076 no more G2089 G3765 work. G2041
7 What G5101 then? G3767 Israel G2474 hath G2013 not G3756 obtained G2013 that G5127 which G3739 he seeketh for; G1934 but G1161 the election G1589 hath obtained it, G2013 and G1161 the rest G3062 were blinded G4456
8 (According as G2531 it is written, G1125 God G2316 hath given G1325 them G846 the spirit G4151 of slumber, G2659 eyes G3788 that they should G991 not G3361 see, G991 and G2532 ears G3775 that they should G191 not G3361 hear;) G191 unto G2193 this G4594 day. G2250
9 And G2532 David G1138 saith, G3004 Let G1096 their G846 table G5132 be made G1096 a snare, G1519 G3803 and G2532 a trap, G1519 G2339 and G2532 a stumblingblock, G1519 G4625 and G2532 a recompence G1519 G468 unto them: G846
10 Let G4654 their G846 eyes G3788 be darkened, G4654 that they may G991 not G3361 see, G991 and G2532 bow down G4781 their G846 back G3577 alway. G1275
11 I say G3004 then, G3767 G3361 Have they stumbled G4417 that G2443 they should fall? G4098 God forbid: G3361 G1096 but G235 rather through their G846 fall G3900 salvation G4991 is come unto the Gentiles, G1484 for to G1519 provoke G3863 them G846 to jealousy. G3863
12 Now G1161 if G1487 the fall G3900 of them G846 be the riches G4149 of the world, G2889 and G2532 the diminishing G2275 of them G846 the riches G4149 of the Gentiles; G1484 how G4214 much more G3123 their G846 fulness? G4138
13 For G1063 I speak G3004 to you G5213 Gentiles, G1484 inasmuch as G1909 G3745 G3303 I G1473 am G1510 the apostle G652 of the Gentiles, G1484 I magnify G1392 mine G3450 office: G1248
14 If by any means G1513 G4458 I may provoke to emulation G3863 them which are my G3450 flesh, G4561 and G2532 might save G4982 some G5100 of G1537 them. G846
15 For G1063 if G1487 the casting away G580 of them G846 be the reconciling G2643 of the world, G2889 what G5101 shall the receiving G4356 of them be, but G1508 life G2222 from G1537 the dead? G3498
16 For G1161 if G1487 the firstfruit G536 be holy, G40 the lump G5445 is also G2532 holy: and G2532 if G1487 the root G4491 be holy, G40 so G2532 are the branches. G2798
17 And G1161 if some G1536 of the branches G2798 be broken off, G1575 and G1161 thou, G4771 being G5607 a wild olive tree, G65 wert graffed in G1461 among G1722 them, G846 and G2532 with G4791 them G1096 partakest G4791 of the root G4491 and G2532 fatness G4096 of the olive tree; G1636
18 Boast G2620 not G3361 against G2620 the branches. G2798 But G1161 if G1487 thou boast, G2620 thou G4771 bearest G941 not G3756 the root, G4491 but G235 the root G4491 thee. G4571
19 Thou wilt say G2046 then, G3767 The branches G2798 were broken off, G1575 that G2443 I G1473 might be graffed in. G1461
20 Well; G2573 because of unbelief G570 they were broken off, G1575 and G1161 thou G4771 standest G2476 by faith. G4102 Be G5309 not G3361 highminded, G5309 but G235 fear: G5399
21 For G1063 if G1487 God G2316 spared G5339 not G3756 the natural G5449 branches, G2798 G2596 take heed lest G4458 G3381 he G5339 also G3381 spare G5339 not G3761 thee. G4675
22 Behold G1492 therefore G3767 the goodness G5544 and G2532 severity G663 of God: G2316 on G1909 them which fell, G4098 G3303 severity; G663 but G1161 toward G1909 thee, G4571 goodness, G5544 if G1437 thou continue G1961 in his goodness: G5544 otherwise G1893 thou G4771 also G2532 shalt be cut off. G1581
23 And G1161 they G1565 also, G2532 if G3362 they abide G1961 not G3362 still in unbelief, G570 shall be graffed in: G1461 for G1063 God G2316 is G2076 able G1415 to graff G1461 them G846 in G1461 again. G3825
24 For G1063 if G1487 thou G4771 wert cut G1581 out of G1537 the olive tree which is wild G65 by G2596 nature, G5449 and G2532 wert graffed G1461 contrary to G3844 nature G5449 into G1519 a good olive tree: G2565 how much G4214 more G3123 shall these, G3778 which be the natural G2596 G5449 branches, be graffed into G1461 their own G2398 olive tree? G1636
25 For G1063 I would G2309 not, G3756 brethren, G80 that ye G5209 should be ignorant G50 of this G5124 mystery, G3466 lest G3363 ye should be G5600 wise G5429 in G3844 your own conceits; G1438 that G3754 blindness G4457 in G575 part G3313 is happened G1096 to Israel, G2474 until G891 G3739 the fulness G4138 of the Gentiles G1484 be come in. G1525
26 And G2532 so G3779 all G3956 Israel G2474 shall be saved: G4982 as G2531 it is written, G1125 There shall come G2240 out of G1537 Sion G4622 the Deliverer, G4506 and G2532 shall turn away G654 ungodliness G763 from G575 Jacob: G2384
27 For G2532 this G3778 is my G3844 G1700 covenant G1242 unto them, G846 when G3752 I shall take away G851 their G846 sins. G266
28 As concerning G2596 G3303 the gospel, G2098 they are enemies G2190 for your sakes: G1223 G5209 but G1161 as touching G2596 the election, G1589 they are beloved G27 for G1223 the fathers' G3962 sakes. G1223
29 For G1063 the gifts G5486 and G2532 calling G2821 of God G2316 are without repentance. G278
30 For G1063 as G5618 G2532 ye G5210 in times past G4218 have not believed G544 God, G2316 yet G1161 have G1653 now G3568 obtained mercy G1653 through G5130 their unbelief: G543
31 Even so G3779 have G544 these G3778 also G2532 now G3568 not believed, G544 that G2443 through your G5212 mercy G1656 they G846 also G2532 may obtain mercy. G1653
32 For G1063 God G2316 hath concluded G4788 them all G3956 in G1519 unbelief, G543 that G2443 he might have mercy G1653 upon all. G3956
33 O G5599 the depth G899 of the riches G4149 both G2532 of the wisdom G4678 and G2532 knowledge G1108 of God! G2316 how G5613 unsearchable G419 are his G846 judgments, G2917 and G2532 his G846 ways G3598 past finding out! G421
34 For G1063 who G5101 hath known G1097 the mind G3563 of the Lord? G2962 or G2228 who G5101 hath been G1096 his G846 counsellor? G4825
35 Or G2228 who G5101 hath first given G4272 to him, G846 and G2532 it shall be recompensed G467 unto him G846 again? G467
36 For G3754 of G1537 him, G846 and G2532 through G1223 him, G846 and G2532 to G1519 him, G846 are all things: G3956 to whom G846 be glory G1391 for G1519 ever. G165 Amen. G281
1 I say then, Did God cast off his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
2 God did not cast off his people which he foreknew. Or know ye not what the scripture saith of Elijah? how he pleadeth with God against Israel:
3 Lord, they have killed thy prophets, they have digged down thine altars; and I am left alone, and they seek my life.
4 But what saith the answer of God unto him? I have left for myself seven thousand men, who have not bowed the knee to Baal.
5 Even so then at this present time also there is a remnant according to the election of grace.
6 But if it is by grace, it is no more of works: otherwise grace is no more grace.
7 What then? that which Israel seeketh for, that he obtained not; but the election obtained it, and the rest were hardened:
8 according as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this very day.
9 And David saith, Let their table be made a snare, and a trap, And a stumblingblock, and a recompense unto them:
10 Let their eyes be darkened, that they may not see, And bow thou down their back always.
11 I say then, Did they stumble that they might fall? God forbid: but by their fall salvation `is come' unto the Gentiles, to provoke them to jealousy.
12 Now if their fall, is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness?
13 But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry;
14 if by any means I may provoke to jealousy `them that are' my flesh, and may save some of them.
15 For if the casting away of them `is' the reconciling of the world, what `shall' the receiving `of them be', but life from the dead?
16 And if the firstfruit is holy, so is the lump: and if the root is holy, so are the branches.
17 But if some of the branches were broken off, and thou, being a wild olive, wast grafted in among them, and didst become partaker with them of the root of the fatness of the olive tree;
18 glory not over the branches: but if thou gloriest, it is not thou that bearest the root, but the root thee.
19 Thou wilt say then, Branches were broken off, that I might be grafted in.
20 Well; by their unbelief they were broken off, and thou standest by thy faith. Be not highminded, but fear:
21 for if God spared not the natural branches, neither will he spare thee.
22 Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God's goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
23 And they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again.
24 For if thou wast cut out of that which is by nature a wild olive tree, and wast grafted contrary to nature into a good olive tree; how much more shall these, which are the natural `branches', be grafted into their own olive tree?
25 For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part hath befallen Israel, until the fulness of the Gentiles be come in;
26 and so all Israel shall be saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob:
27 And this is my covenant unto them, When I shall take away their sins.
28 As touching the gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers' sake.
29 For the gifts and the calling of God are not repented of.
30 For as ye in time past were disobedient to God, but now have obtained mercy by their disobedience,
31 even so have these also now been disobedient, that by the mercy shown to you they also may now obtain mercy.
32 For God hath shut up all unto disobedience, that he might have mercy upon all.
33 O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out!
34 For who hath known the mind of the Lord? or who hath been his counsellor?
35 or who hath first given to him, and it shall be recompensed unto him again?
36 For of him, and through him, and unto him, are all things. To him `be' the glory for ever. Amen.
1 I say, then, Did God cast away His people? let it not be! for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin:
2 God did not cast away His people whom He knew before; have ye not known -- in Elijah -- what the Writing saith? how he doth plead with God concerning Israel, saying,
3 `Lord, Thy prophets they did kill, and Thy altars they dug down, and I was left alone, and they seek my life;'
4 but what saith the divine answer to him? `I left to Myself seven thousand men, who did not bow a knee to Baal.'
5 So then also in the present time a remnant according to the choice of grace there hath been;
6 and if by grace, no more of works, otherwise the grace becometh no more grace; and if of works, it is no more grace, otherwise the work is no more work.
7 What then? What Israel doth seek after, this it did not obtain, and the chosen did obtain, and the rest were hardened,
8 according as it hath been written, `God gave to them a spirit of deep sleep, eyes not to see, and ears not to hear,' -- unto this very day,
9 and David saith, `Let their table become for a snare, and for a trap, and for a stumbling-block, and for a recompense to them;
10 let their eyes be darkened -- not to behold, and their back do Thou always bow down.'
11 I say, then, Did they stumble that they might fall? let it not be! but by their fall the salvation `is' to the nations, to arouse them to jealousy;
12 and if the fall of them `is' the riches of a world, and the diminution of them the riches of nations, how much more the fulness of them?
13 For to you I speak -- to the nations -- inasmuch as I am indeed an apostle of nations, my ministration I do glorify;
14 if by any means I shall arouse to jealousy mine own flesh, and shall save some of them,
15 for if the casting away of them `is' a reconciliation of the world, what the reception -- if not life out of the dead?
16 and if the first-fruit `is' holy, the lump also; and if the root `is' holy, the branches also.
17 And if certain of the branches were broken off, and thou, being a wild olive tree, wast graffed in among them, and a fellow-partaker of the root and of the fatness of the olive tree didst become --
18 do not boast against the branches; and if thou dost boast, thou dost not bear the root, but the root thee!
19 Thou wilt say, then, `The branches were broken off, that I might be graffed in;' right!
20 by unbelief they were broken off, and thou hast stood by faith; be not high-minded, but be fearing;
21 for if God the natural branches did not spare -- lest perhaps He also shall not spare thee.
22 Lo, then, goodness and severity of God -- upon those indeed who fell, severity; and upon thee, goodness, if thou mayest remain in the goodness, otherwise, thou also shalt be cut off.
23 And those also, if they may not remain in unbelief, shall be graffed in, for God is able again to graff them in;
24 for if thou, out of the olive tree, wild by nature, wast cut out, and, contrary to nature, wast graffed into a good olive tree, how much rather shall they, who `are' according to nature, be graffed into their own olive tree?
25 For I do not wish you to be ignorant, brethren, of this secret -- that ye may not be wise in your own conceits -- that hardness in part to Israel hath happened till the fulness of the nations may come in;
26 and so all Israel shall be saved, according as it hath been written, `There shall come forth out of Sion he who is delivering, and he shall turn away impiety from Jacob,
27 and this to them `is' the covenant from Me, when I may take away their sins.'
28 As regards, indeed, the good tidings, `they are' enemies on your account; and as regards the choice -- beloved on account of the fathers;
29 for unrepented of `are' the gifts and the calling of God;
30 for as ye also once did not believe in God, and now did find kindness by the unbelief of these:
31 so also these now did not believe, that in your kindness they also may find kindness;
32 for God did shut up together the whole to unbelief, that to the whole He might do kindness.
33 O depth of riches, and wisdom and knowledge of God! how unsearchable His judgments, and untraceable His ways!
34 for who did know the mind of the Lord? or who did become His counsellor?
35 or who did first give to Him, and it shall be given back to him again?
36 because of Him, and through Him, and to Him `are' the all things; to Him `is' the glory -- to the ages. Amen.
1 I say then, Has God cast away his people? Far be the thought. For *I* also am an Israelite, of [the] seed of Abraham, of [the] tribe of Benjamin.
2 God has not cast away his people whom he foreknew. Know ye not what the scripture says in [the history of] Elias, how he pleads with God against Israel?
3 Lord, they have killed thy prophets, they have dug down thine altars; and *I* have been left alone, and they seek my life.
4 But what says the divine answer to him? I have left to myself seven thousand men, who have not bowed knee to Baal.
5 Thus, then, in the present time also there has been a remnant according to election of grace.
6 But if by grace, no longer of works: since [otherwise] grace is no more grace.
7 What [is it] then? What Israel seeks for, that he has not obtained; but the election has obtained, and the rest have been blinded,
8 according as it is written, God has given to them a spirit of slumber, eyes not to see, and ears not to hear, unto this day.
9 And David says, Let their table be for a snare, and for a gin, and for a fall-trap, and for a recompense to them:
10 let their eyes be darkened not to see, and bow down their back alway.
11 I say then, Have they stumbled in order that they might fall? Far be the thought: but by their fall [there is] salvation to the nations to provoke them to jealousy.
12 But if their fall [be the] world's wealth, and their loss [the] wealth of [the] nations, how much rather their fulness?
13 For I speak to you, the nations, inasmuch as *I* am apostle of nations, I glorify my ministry;
14 if by any means I shall provoke to jealousy [them which are] my flesh, and shall save some from among them.
15 For if their casting away [be the] world's reconciliation, what [their] reception but life from among [the] dead?
16 Now if the first-fruit [be] holy, the lump also; and if the root [be] holy, the branches also.
17 Now if some of the branches have been broken out, and *thou*, being a wild olive tree, hast been grafted in amongst them, and hast become a fellow-partaker of the root and of the fatness of the olive tree,
18 boast not against the branches; but if thou boast, [it is] not *thou* bearest the root, but the root thee.
19 Thou wilt say then, The branches have been broken out in order that *I* might be grafted in.
20 Right: they have been broken out through unbelief, and *thou* standest through faith. Be not high-minded, but fear:
21 if God indeed has not spared the natural branches; lest it might be he spare not thee either.
22 Behold then [the] goodness and severity of God: upon them who have fallen, severity; upon thee goodness of God, if thou shalt abide in goodness, since [otherwise] *thou* also wilt be cut away.
23 And *they* too, if they abide not in unbelief, shall be grafted in; for God is able again to graft them in.
24 For if *thou* hast been cut out of the olive tree wild by nature, and, contrary to nature, hast been grafted into the good olive tree, how much rather shall they, who are according to nature be grafted into their own olive tree?
25 For I do not wish you to be ignorant, brethren, of this mystery, that ye may not be wise in your own conceits, that blindness in part is happened to Israel, until the fulness of the nations be come in;
26 and so all Israel shall be saved. According as it is written, The deliverer shall come out of Zion; he shall turn away ungodliness from Jacob.
27 And this is the covenant from me to them, when I shall have taken away their sins.
28 As regards the glad tidings, [they are] enemies on your account; but as regards election, beloved on account of the fathers.
29 For the gifts and the calling of God [are] not subject to repentance.
30 For as indeed *ye* [also] once have not believed in God, but now have been objects of mercy through the unbelief of *these*;
31 so these also have now not believed in your mercy, in order that *they* also may be objects of mercy.
32 For God hath shut up together all in unbelief, in order that he might shew mercy to all.
33 O depth of riches both of [the] wisdom and knowledge of God! how unsearchable his judgments, and untraceable his ways!
34 For who has known [the] mind of [the] Lord, or who has been his counsellor?
35 or who has first given to him, and it shall be rendered to him?
36 For of him, and through him, and for him [are] all things: to him be glory for ever. Amen.
1 I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin.
2 God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel:
3 "Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life."
4 But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal."
5 Even so then at this present time also there is a remnant according to the election of grace.
6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.
7 What then? That which Israel seeks for, that he didn't obtain, but the chosen ones obtained it, and the rest were hardened.
8 According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day."
9 David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them.
10 Let their eyes be darkened, that they may not see. Bow down their back always."
11 I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy.
12 Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness?
13 For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry;
14 if by any means I may provoke to jealousy those who are my flesh, and may save some of them.
15 For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?
16 If the first fruit is holy, so is the lump. If the root is holy, so are the branches.
17 But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree;
18 don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you.
19 You will say then, "Branches were broken off, that I might be grafted in."
20 True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear;
21 for if God didn't spare the natural branches, neither will he spare you.
22 See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.
23 They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again.
24 For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?
25 For I don't desire, brothers,{The word for "brothers" here and where context allows may also be correctly translated "brothers and sisters" or "siblings."} to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in,
26 and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob.
27 This is my covenant to them, When I will take away their sins."
28 Concerning the Gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake.
29 For the gifts and the calling of God are irrevocable.
30 For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
31 even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy.
32 For God has shut up all to disobedience, that he might have mercy on all.
33 Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
34 "For who has known the mind of the Lord? Or who has been his counselor?"
35 "Or who has first given to him, And it will be repaid to him again?"
36 For of him, and through him, and to him, are all things. To him be the glory for ever! Amen.
1 So I say, Has God put his people on one side? Let there be no such thought. For I am of Israel, of the seed of Abraham, of the tribe of Benjamin.
2 God has not put away the people of his selection. Or have you no knowledge of what is said about Elijah in the holy Writings? how he says words to God against Israel,
3 Lord, they have put your prophets to death, and made waste your altars, and now I am the last, and they are searching for me to take away my life.
4 But what answer does God make to him? I have still seven thousand men whose knees have not been bent to Baal.
5 In the same way, there are at this present time some who are marked out by the selection of grace.
6 But if it is of grace, then it is no longer of works: or grace would not be grace.
7 What then? That which Israel was searching for he did not get, but those of the selection got it and the rest were made hard.
8 As it was said in the holy Writings, God gave them a spirit of sleep, eyes which might not see, and ears which have no hearing, to this day.
9 And David says, Let their table be made a net for taking them, and a stone in their way, and a punishment:
10 Let their eyes be made dark so that they may not see, and let their back be bent down at all times.
11 So I say, Were their steps made hard in order that they might have a fall? In no way: but by their fall salvation has come to the Gentiles, so that they might be moved to envy.
12 Now, if their fall is the wealth of the world, and their loss the wealth of the Gentiles, how much greater will be the glory when they are made full?
13 But I say to you, Gentiles, in so far as I am the Apostle of the Gentiles, I make much of my position:
14 If in any way those who are of my flesh may be moved to envy, so that some of them may get salvation by me.
15 For, if by their putting away, the rest of men have been made friends with God, what will their coming back again be, but life from the dead?
16 And if the first-fruit is holy, so is the mass: and if the root is holy, so are the branches.
17 But if some of the branches were broken off, and you, an olive-tree of the fields, were put in among them, and were given a part with them in the root by which the olive-tree is made fertile,
18 Do not be uplifted in pride over the branches: because it is not you who are the support of the root, but it is by the root that you are supported.
19 You will say, Branches were broken off so that I might be put in.
20 Truly, because they had no faith they were broken off, and you have your place by reason of your faith. Do not be lifted up in pride, but have fear;
21 For, if God did not have mercy on the natural branches, he will not have mercy on you.
22 See then that God is good but his rules are fixed: to those who were put away he was hard, but to you he has been good, on the condition that you keep in his mercy; if not, you will be cut off as they were.
23 And they, if they do not go on without faith, will be united to the tree again, because God is able to put them in again.
24 For if you were cut out of a field olive-tree, and against the natural use were united to a good olive-tree, how much more will these, the natural branches, be united again with the olive-tree which was theirs?
25 For it is my desire, brothers, that this secret may be clear to you, so that you may not have pride in your knowledge, that Israel has been made hard in part, till all the Gentiles have come in;
26 And so all Israel will get salvation: as it is said in the holy Writings, There will come out of Zion the One who makes free; by him wrongdoing will be taken away from Jacob:
27 And this is my agreement with them, when I will take away their sins.
28 As far as the good news is in question, they are cut off from God on account of you, but as far as the selection is in question, they are loved on account of the fathers.
29 Because God's selection and his mercies may not be changed.
30 For as you, in time past, were not under the rule of God, but now have got mercy through their turning away,
31 So in the same way these have gone against the orders of God, so that by the mercy given to you they may now get mercy.
32 For God has let them all go against his orders, so that he might have mercy on them all.
33 O how deep is the wealth of the wisdom and knowledge of God! no one is able to make discovery of his decisions, and his ways may not be searched out.
34 Who has knowledge of the mind of the Lord? or who has taken part in his purposes?
35 Or who has first given to him, and it will be given back to him again?
36 For of him, and through him, and to him, are all things. To him be the glory for ever. So be it.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Romans 11
Commentary on Romans 11 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 11
Ro 11:1-36. Same Subject Continued and Concluded—The Ultimate Inbringing of All Israel, to Be, with the Gentiles, One Kingdom of God on the Earth.
1. I say then, Hath—"Did"
God cast away his people? God forbid—Our Lord did indeed announce that "the kingdom of God should be taken from Israel" (Mt 21:41); and when asked by the Eleven, after His resurrection, if He would at that time "restore the kingdom to Israel," His reply is a virtual admission that Israel was in some sense already out of covenant (Ac 1:9). Yet here the apostle teaches that, in two respects, Israel was not "cast away"; First, Not totally; Second, Not finally. First, Israel is not wholly cast away.
for I also am an Israelite—See Php 3:5, and so a living witness to the contrary.
of the seed of Abraham—of pure descent from the father of the faithful.
of the tribe of Benjamin—(Php 3:5), that tribe which, on the revolt of the ten tribes, constituted, with Judah, the one faithful kingdom of God (1Ki 12:21), and after the captivity was, along with Judah, the kernel of the Jewish nation (Ezr 4:1; 10:9).
2-4. God hath—"did"
not cast away his people—that is, wholly
which he foreknew—On the word "foreknew," see on Ro 8:29.
Wot—that is, "Know"
ye not that the scripture saith of—literally, "in," that is, in the section which relates to
Elias? how he maketh intercession—"pleadeth"
against Israel—(The word "saying," which follows, as also the particle "and" before "digged down," should be omitted, as without manuscript authority).
3. and I am left alone—"I only am left."
4. seven thousand, that have not bowed the knee to Baal—not "the image of Baal," according to the supplement of our version.
5. Even so at this present time—"in this present season"; this period of Israel's rejection. (See Ac 1:7, Greek).
there is—"there obtains," or "hath remained"
a remnant according to the election of grace—"As in Elijah's time the apostasy of Israel was not so universal as it seemed to be, and as he in his despondency concluded it to be, so now, the rejection of Christ by Israel is not so appalling in extent as one would be apt to think: There is now, as there was then, a faithful remnant; not however of persons naturally better than the unbelieving mass, but of persons graciously chosen to salvation." (See 1Co 4:7; 2Th 2:13). This establishes our view of the argument on Election in Ro 9:1-29, as not being an election of Gentiles in the place of Jews, and merely to religious advantages, but a sovereign choice of some of Israel itself, from among others, to believe and be saved. (See on Ro 9:6.)
6. And, &c.—better, "Now if it (the election) be by grace, it is no more of works; for [then] grace becomes no more grace: but if it be of works," &c. (The authority of ancient manuscripts against this latter clause, as superfluous and not originally in the text, though strong, is not sufficient, we think, to justify its exclusion. Such seeming redundancies are not unusual with our apostle). The general position here laid down is of vital importance: That there are but two possible sources of salvation—men's works, and God's grace; and that these are so essentially distinct and opposite, that salvation cannot be of any combination or mixture of both, but must be wholly either of the one or of the other. (See on Ro 4:3, Note 3.)
7-10. What then?—How stands the fact?
Israel hath not obtained that which he seeketh for—better, "What Israel is in search of (that is, Justification, or acceptance with God—see on Ro 9:31); this he found not; but the election (the elect remnant of Israel) found it, and the rest were hardened," or judicially given over to the "hardness of their own hearts."
8. as it is written—(Isa 29:10; De 29:4).
God hath given—"gave"
them the spirit of slumber—"stupor"
unto this day—"this present day."
9. And David saith—(Ps 69:23), which in such a Messianic psalm must be meant of the rejecters of Christ.
Let their table, &c.—that is, Let their very blessings prove a curse to them, and their enjoyments only sting and take vengeance on them.
10. Let their eyes be darkened … and bow down their back alway—expressive either of the decrepitude, or of the servile condition, to come on the nation through the just judgment of God. The apostle's object in making these quotations is to show that what he had been compelled to say of the then condition and prospects of his nation was more than borne out by their own Scriptures. But, Secondly, God has not cast away His people finally. The illustration of this point extends, Ro 11:11-31.
11. I say then, Have they stumbled—"Did they stumble"
that they should fall? God forbid; but—the supplement "rather" is better omitted.
through their fall—literally, "trespass," but here best rendered "false step" [De Wette]; not "fall," as in our version.
salvation is come to the Gentiles, to provoke them to jealousy—Here, as also in Ro 10:19 (quoted from De 32:21), we see that emulation is a legitimate stimulus to what is good.
12. Now if the fall of them—"But if their trespass," or "false step"
be the riches of the—Gentile
world—as being the occasion of their accession to Christ.
and the diminishing of them—that is, the reduction of the true Israel to so small a remnant.
the riches of the Gentiles; how much more their fulness!—that is, their full recovery (see on Ro 11:26); that is, "If an event so untoward as Israel's fall was the occasion of such unspeakable good to the Gentile world, of how much greater good may we expect an event so blessed as their full recovery to be productive?"
13, 14. I speak—"am speaking"
to you Gentiles—another proof that this Epistle was addressed to Gentile believers. (See on Ro 1:13).
I magnify—"glorify"
mine office—The clause beginning with "inasmuch" should be read as a parenthesis.
14. If … I may provoke, &c. (See on Ro 11:11.)
my flesh—Compare Isa 58:7.
15. For if the casting away of them—The apostle had denied that they were east away (Ro 11:1); here he affirms it. But both are true; they were cast away, though neither totally nor finally, and it is of this partial and temporary rejection that the apostle here speaks.
be the reconciling of the—Gentile
world, what shall the receiving of them be, but life from the dead?—The reception of the whole family of Israel, scattered as they are among all nations under heaven, and the most inveterate enemies of the Lord Jesus, will be such a stupendous manifestation of the power of God upon the spirits of men, and of His glorious presence with the heralds of the Cross, as will not only kindle devout astonishment far and wide, but so change the dominant mode of thinking and feeling on all spiritual things as to seem like a resurrection from the dead.
16. For—"But"
if the first-fruit be holy, the lump is also holy; and if the root … so the branches—The Israelites were required to offer to God the first-fruits of the earth—both in their raw state, in a sheaf of newly reaped grain (Le 23:10, 11), and in their prepared state, made into cakes of dough (Nu 15:19-21)—by which the whole produce of that season was regarded as hallowed. It is probable that the latter of these offerings is here intended, as to it the word "lump" best applies; and the argument of the apostle is, that as the separation unto God of Abraham, Isaac, and Jacob, from the rest of mankind, as the parent stem of their race, was as real an offering of first-fruits as that which hallowed the produce of the earth, so, in the divine estimation, it was as real a separation of the mass or "lump" of that nation in all time to God. The figure of the "root" and its "branches" is of like import—the consecration of the one of them extending to the other.
17, 18. And if—rather, "But if"; that is, "If notwithstanding this consecration of Abraham's race to God.
some of the branches—The mass of the unbelieving and rejected Israelites are here called "some," not, as before, to meet Jewish prejudice (see on Ro 3:3, and on "not all" in Ro 10:16), but with the opposite view of checking Gentile pride.
and thou, being a wild olive, wert—"wast"
grafted in among them—Though it is more usual to graft the superior cutting upon the inferior stem, the opposite method, which is intended here, is not without example.
and with them partakest—"wast made partaker," along with the branches left, the believing remnant.
of the root and fatness of the olive tree—the rich grace secured by covenant to the true seed of Abraham.
18. Boast not against the—rejected
branches. But if thou—"do"
boast—remember that
thou bearest not—"it is not thou that bearest"
the root, but the root thee—"If the branches may not boast over the root that bears them, then may not the Gentile boast over the seed of Abraham; for what is thy standing, O Gentile, in relation to Israel, but that of a branch in relation to the root? From Israel hath come all that thou art and hast in the family of God; for "salvation is of the Jews" (Joh 4:22).
19-21. Thou wilt say then—as a plea for boasting.
The branches were broken off, that I might be grafted in.
20. Well—"Be it so, but remember that"
because of unbelief they were broken off, and thou standest—not as a Gentile, but solely
by faith—But as faith cannot live in those "whose soul is lifted up" (Hab 2:4).
Be not high-minded, but fear—(Pr 28:14; Php 2:12):
21. For if God spared not the natural branches—sprung from the parent stem.
take heed lest he also spare not thee—a mere wild graft. The former might, beforehand, have been thought very improbable; but, after that, no one can wonder at the latter.
22, 23. Behold therefore the goodness and severity of God: on them that fell, severity—in rejecting the chosen seed.
but toward thee, goodness—"God's goodness" is the true reading, that is, His sovereign goodness in admitting thee to a covenant standing who before wert a "stranger to the covenants of promise" (Eph 2:12-20).
if thou continue in his goodness—in believing dependence on that pure goodness which made thee what thou art.
23. And they also—"Yea, and they"
if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again—This appeal to the power of God to effect the recovery of His ancient people implies the vast difficulty of it—which all who have ever labored for the conversion of the Jews are made depressingly to feel. That intelligent expositors should think that this was meant of individual Jews, reintroduced from time to time into the family of God on their believing on the Lord Jesus, is surprising; and yet those who deny the national recovery of Israel must and do so interpret the apostle. But this is to confound the two things which the apostle carefully distinguishes. Individual Jews have been at all times admissible, and have been admitted, to the Church through the gate of faith in the Lord Jesus. This is the "remnant, even at this present time, according to the election of grace," of which the apostle, in the first part of the chapter, had cited himself as one. But here he manifestly speaks of something not then existing, but to be looked forward to as a great future event in the economy of God, the reingrafting of the nation as such, when they "abide not in unbelief." And though this is here spoken of merely as a supposition (if their unbelief shall cease)—in order to set it over against the other supposition, of what will happen to the Gentiles if they shall not abide in the faith—the supposition is turned into an explicit prediction in the verses following.
24. For if thou wert cut—"wert cut off"
from the olive tree, which is wild by nature, and wast grafted contrary to nature into a good olive tree; how much more shall these, &c.—This is just the converse of Ro 11:21: "As the excision of the merely engrafted Gentiles through unbelief is a thing much more to be expected than was the excision of the natural Israel, before it happened; so the restoration of Israel, when they shall be brought to believe in Jesus, is a thing far more in the line of what we should expect, than the admission of the Gentiles to a standing which they never before enjoyed."
25. For I would not … that ye should be ignorant of this mystery—The word "mystery," so often used by our apostle, does not mean (as with us) something incomprehensible, but "something before kept secret, either wholly or for the most part, and now only fully disclosed" (compare Ro 16:25; 1Co 2:7-10; Eph 1:9, 10; 3:3-6, 9, 10).
lest ye should be wise in your own conceits—as if ye alone were in all time coming to be the family of God.
that blindness—"hardness"
in part is happened to—"hath come upon"
Israel—that is, hath come partially, or upon a portion of Israel.
until the fulness of the Gentiles be—"have"
come in—that is, not the general conversion of the world to Christ, as many take it; for this would seem to contradict the latter part of this chapter, and throw the national recovery of Israel too far into the future: besides, in Ro 11:15, the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about the general conversion of the world—but, "until the Gentiles have had their full time of the visible Church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought in." (See Lu 21:24).
26, 27. And so all Israel shall be saved—To understand this great statement, as some still do, merely of such a gradual inbringing of individual Jews, that there shall at length remain none in unbelief, is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So Tholuck, Meyer, De Wette, Philippi, Alford, Hodge). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. First, as it is written, There shall come out of Sion the Deliverer, and
shall—or, according to what seems the true reading, without the "and"—"He shall"
turn away ungodliness from Jacob—The apostle, having drawn his illustrations of man's sinfulness chiefly from Ps 14:1-7 and Isa 59:1-21, now seems to combine the language of the same two places regarding Israel's salvation from it [Bengel]. In the one place the Psalmist longs to see the "salvation of Israel coming out of Zion" (Ps 14:7); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or 'for') Zion" (Isa 59:20). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory (Ps 20:2; 110:2; Isa 31:9), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces that He "shall come to (or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He shall come "to turn away ungodliness from Jacob," this is taken from the Septuagint version, and seems to indicate a different reading of the original text. The sense, however, is substantially the same in both. Second,
27. For—rather, "and" (again); introducing a new quotation.
this is my covenant with them—literally, "this is the covenant from me unto them."
when I shall take away their sins—This, we believe, is rather a brief summary of Jer 31:31-34 than the express words of any prediction, Those who believe that there are no predictions regarding the literal Israel in the Old Testament, that stretch beyond the end of the Jewish economy, are obliged to view these quotations by the apostle as mere adaptations of Old Testament language to express his own predictions [Alexander on Isaiah, &c.]. But how forced this is, we shall presently see.
28, 29. As concerning the Gospel they are enemies for your sakes—that is, they are regarded and treated as enemies (in a state of exclusion through unbelief, from the family of God) for the benefit of you Gentiles; in the sense of Ro 11:11, 15.
but as touching, the election—of Abraham and his seed.
they are beloved—even in their state of exclusion for the fathers' sakes.
29. For the gifts and calling—"and the calling"
of God are without repentance—"not to be," or "cannot be repented of." By the "calling of God," in this case, is meant that sovereign act by which God, in the exercise of His free choice, "called" Abraham to be the father of a peculiar people; while "the gifts of God" here denote the articles of the covenant which God made with Abraham, and which constituted the real distinction between his and all other families of the earth. Both these, says the apostle, are irrevocable; and as the point for which he refers to this at all is the final destiny of the Israelitish nation, it is clear that the perpetuity through all time of the Abrahamic covenant is the thing here affirmed. And lest any should say that though Israel, as a nation, has no destiny at all under the Gospel, but as a people disappeared from the stage when the middle wall of partition was broken down, yet the Abrahamic covenant still endures in the spiritual seed of Abraham, made up of Jews and Gentiles in one undistinguished mass of redeemed men under the Gospel—the apostle, as if to preclude that supposition, expressly states that the very Israel who, as concerning the Gospel, are regarded as "enemies for the Gentiles' sakes," are "beloved for the fathers' sakes"; and it is in proof of this that he adds, "For the gifts and the calling of God are without repentance." But in what sense are the now unbelieving and excluded children of Israel "beloved for the fathers' sakes?" Not merely from ancestral recollections, as one looks with fond interest on the child of a dear friend for that friend's sake [Dr. Arnold]—a beautiful thought, and not foreign to Scripture, in this very matter (see 2Ch 20:7; Isa 41:8)—but it is from ancestral connections and obligations, or their lineal descent from and oneness in covenant with the fathers with whom God originally established it. In other words, the natural Israel—not "the remnant of them according to the election of grace," but THE NATION, sprung from Abraham according to the flesh—are still an elect people, and as such, "beloved." The very same love which chose the fathers, and rested on the fathers as a parent stem of the nation, still rests on their descendants at large, and will yet recover them from unbelief, and reinstate them in the family of God.
30, 31. For as ye in times past have not believed—or, "obeyed"
God—that is, yielded not to God "the obedience of faith," while strangers to Christ.
yet now have obtained mercy through—by occasion of
their unbelief—(See on Ro 11:11; Ro 11:15; Ro 11:28).
31. Even so have these—the Jews.
now not believed—or, "now been disobedient"
that through your mercy—the mercy shown to you.
they also may obtain mercy—Here is an entirely new idea. The apostle has hitherto dwelt upon the unbelief of the Jews as making way for the faith of the Gentiles—the exclusion of the one occasioning the reception of the other; a truth yielding to generous, believing Gentiles but mingled satisfaction. Now, opening a more cheering prospect, he speaks of the mercy shown to the Gentiles as a means of Israel's recovery; which seems to mean that it will be by the instrumentality of believing Gentiles that Israel as a nation is at length to "look on Him whom they have pierced and mourn for Him," and so to "obtain mercy." (See 2Co 3:15, 16).
32. For God hath concluded them all in unbelief—"hath shut them all up to unbelief"
that he might have mercy upon all—that is, those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews [Fritzsche, Tholuck, Olshausen, De Wette, Philippi, Stuart, Hodge]. Certainly it is not "all mankind individually" [Meyer, Alford]; for the apostle is not here dealing with individuals, but with those great divisions of mankind, Jew and Gentile. And what he here says is that God's purpose was to shut each of these divisions of men to the experience first of an humbled, condemned state, without Christ, and then to the experience of His mercy in Christ.
33. Oh, the depth, &c.—The apostle now yields himself up to the admiring contemplation of the grandeur of that divine plan which he had sketched out.
of the riches both of the wisdom and knowledge of God—Many able expositors render this, "of the riches and wisdom and knowledge," &c. [Erasmus, Grotius, Bengel, Meyer, De Wette, Tholuck, Olshausen, Fritzsche, Philippi, Alford, Revised Version]. The words will certainly bear this sense, "the depth of God's riches." But "the riches of God" is a much rarer expression with our apostle than the riches of this or that perfection of God; and the words immediately following limit our attention to the unsearchableness of God's "judgments," which probably means His decrees or plans (Ps 119:75), and of "His ways," or the method by which He carries these into effect. (So Luther, Calvin, Beza, Hodge, &c.). Besides, all that follows to the end of the chapter seems to show that while the Grace of God to guilty men in Christ Jesus is presupposed to be the whole theme of this chapter, that which called forth the special admiration of the apostle, after sketching at some length the divine purposes and methods in the bestowment of this grace, was "the depth of the riches of God's wisdom and knowledge" in these purposes and methods. The "knowledge," then, points probably to the vast sweep of divine comprehension herein displayed; the "wisdom" to that fitness to accomplish the ends intended, which is stamped on all this procedure.
34, 35. For who hath known the mind of the Lord?—See Job 15:8; Jer 23:18.
or who hath been his counsellor—See Isa 40:13, 14.
35. Or who hath first given to him, and it shall be recompensed to him—"and shall have recompense made to him"
again—see Job 35:7; 41:11. These questions, it will thus be seen, are just quotations from the Old Testament, as if to show how familiar to God's ancient people was the great truth which the apostle himself had just uttered, that God's plans and methods in the dispensation of His Grace have a reach of comprehension and wisdom stamped upon them which finite mortals cannot fathom, much less could ever have imagined, before they were disclosed.
36. For of him, and through him, and to him, are all things: to whom—"to Him"
be glory for ever. Amen—Thus worthily—with a brevity only equalled by its sublimity—does the apostle here sum up this whole matter. "Of Him are all things," as their eternal Source: "THROUGH Him are all things," inasmuch as He brings all to pass which in His eternal counsels He purposed: "To Him are all things," as being His own last End; the manifestation of the glory of His own perfections being the ultimate, because the highest possible, design of all His procedure from first to last.
On this rich chapter, Note, (1) It is an unspeakable consolation to know that in times of deepest religious declension and most extensive defection from the truth, the lamp of God has never been permitted to go out, and that a faithful remnant has ever existed—a remnant larger than their own drooping spirits could easily believe (Ro 11:1-5). (2) The preservation of this remnant, even as their separation at the first, is all of mere grace (Ro 11:5, 6). (3) When individuals and communities, after many fruitless warnings, are abandoned of God, they go from bad to worse (Ro 11:7-10). (4) God has so ordered His dealings with the great divisions of mankind, "that no flesh should glory in His presence." Gentile and Jew have each in turn been "shut up to unbelief," that each in turn may experience the "mercy" which saves the chief of sinners (Ro 11:11-32). (5) As we are "justified by faith," so are we "kept by the power of God through faith"—faith alone—unto salvation (Ro 11:20-32). (6) God's covenant with Abraham and his natural seed is a perpetual covenant, in equal force under the Gospel as before it. Therefore it is, that the Jews as a nation still survive, in spite of all the laws which, in similar circumstances, have either extinguished or destroyed the identity of other nations. And therefore it is that the Jews as a nation will yet be restored to the family of God, through the subjection of their proud hearts to Him whom they have pierced. And as believing Gentiles will be honored to be the instruments of this stupendous change, so shall the vast Gentile world reap such benefit from it, that it shall be like the communication of life to them from the dead. (7) Thus has the Christian Church the highest motive to the establishment and vigorous prosecution of missions to the Jews; God having not only promised that there shall be a remnant of them gathered in every age, but pledged Himself to the final ingathering of the whole nation assigned the honor of that ingathering to the Gentile Church, and assured them that the event, when it does arrive, shall have a life-giving effect upon the whole world (Ro 11:12-16, 26-31). (8) Those who think that in all the evangelical prophecies of the Old Testament the terms "Jacob," "Israel," &c., are to be understood solely of the Christian Church, would appear to read the Old Testament differently from the apostle, who, from the use of those very terms in Old Testament prophecy, draws arguments to prove that God has mercy in store for the natural Israel (Ro 11:26, 27). (9) Mere intellectual investigations into divine truth in general, and the sense of the living oracles in particular, as they have a hardening effect, so they are a great contrast to the spirit of our apostle, whose lengthened sketch of God's majestic procedure towards men in Christ Jesus ends here in a burst of admiration, which loses itself in the still loftier frame of adoration (Ro 11:33-36).