Romans 11

Chap. XI. Ver. 1—15. The Jews not finally cast off by God; but a remnant of them shall be saved, together with the Gentiles.—Locke gives us the subject of this interesting chapter in the few following lines:—‘ St. Paul, in this chapter, goes on to show the future state of the Jews and Gentiles, as to Christianity, viz. that though the Jews were, for their unbelief, rejected, and the Gentiles taken in their room to be the people of God, yet there was a few of the Jews that believed in Christ, and so a small ‘remnant’ of them continued to be God’s people, being incorporated with the converted Gentiles into the Christian church. But when the fulness of the Gentiles is come in, (see verses 25, 26,) the whole nation of them [as this judicious commentator thinks] shall be converted to the gospel, and again be restored to be the people of God.”

Some have, indeed, supposed that what is said by Paul, both here and elsewhere, of the conversion of the Jews, might relate to those converted in the first propagation of the gospel; but it is an important observation of Dr. W. Harris, that this Epistle was written, as above remarked, about thirty years after that event. And supposing it to have reference to some future time, no event has since occurred which can reasonably be considered as its fulfilment. But let us examine Paul’s own statement.—That God had finally and totally rejected his beloved nation, is a proposition of which the apostle refuses for a moment to admit the thought—“ God forbid!” In former instances, indeed, when Israel fell into idolatry, they were sent into captivity and bondage for a certain time, but restored on their repentance: now scattered over the face of the whole earth: still, however, while on earth, they are not beyond the reach of mercy.

In the first place we see, as in former instances of apostacy from God, even now (that is, in the apostolic age) there is a considerable “‘remnant’” saved, “according to the election” of grace, as had formerly been the case in the Babylonish captivity. ((Isaiah 10:21-22).) And, at a future period, when “the fulness of the Gentiles shall be brought in,” then the body of the Jews, as a nation, shall be converted also, and thus, “ all Israel shall be saved.” The strain of the apostle’s reasoning in this chapter is, by Dr. Macknight, thus elucidated:—“ Our Lord having declared to the chief priests and elders,…. that the kingdom of God was to be taken from them and given unto the Gentiles, ((Matthew 21:43); xxii. 7, &c.,) we cannot think the Christian preachers would conceal these things from their unbelieving brethren. Stephen seems to have spoken of them, (Acts 6:13), and Paul - Ofteli. aa, s a Wherefore that the foreknowledge of the evils which were coming on their brethren might not affect the Jewish Christians too much, the apostle, in this chapter, comforted them that they were not to be total.. [nor] final, but for a limited time only, to make way for the entering of the Gentiles into the church, by whose reception the Jews at last will be provoked to emulate them, and will receive the gospel. (Ver. 11—16.’’) Dr. Macknight here evidently considers the conversion of the Gentiles, when that shall be accomplished in its full extent, as a powerful means of converting the Jews; on the other hand, many consider the conversion of the Jewish nation to Christianity as a no less effective instrument for the conversion of the Gentiles.

The controversy is needless and unprofitable. It is highly probable these events may be, in a great measure, coincident. When it shall please God to “ pour out his Spirit from on high,” the infidelity of both must yield to the invincible efficacy of his grace. When the Jews shall witness the conversion of the Gentile nations among whom they reside, especially the Hindoos, the Chinese, and the Mahometans, it must naturally lead them to reflections on their own infidelity, and may be the means of bringing them to Christ; at the same time there can be no doubt but that the conversion of the Jews, in a body, to Christianity, must, with the divine blessing, have a like influence on the heathen, nominal Christians, and avowed infidels.

(See exposition of (Ezekiel 36)latter part.) Ver. 16—36. Gentiles cautioned against insulting the Jews; and both called upon to admire and adore the mysteries of grace and providence.—If the branches of Abraham’s generous olive-tree be broken off, and Gentile nations, who were like the boughs of the wild olive, grafted in, then ought the calamities which, but a few years since, had nearly overwhelmed the French nation, ought to be a warning to others against imbibing their infidel principles, which are now rapidly spreading in the countries round them; but to which there is happily a great counteraction in the erection of Bible, missionary, and other religious societies on the Continent; and it is to such institutions that we look, in God’s good time, for the introduction of the glorious period of the Millennium.

In the mean time, let us pray that God may not give to those nations ‘‘the spirit of slumber,’’ lest they dream away the opportunities of mercy thus afforded them. But, to return to the text before us, we find the apostle concludes all the great doctrinal truths which he had advanced, with this solemn warning to us Gentile Christians—‘ Boast not against the [original] branches” of God’s church, namely, the Jews: “but, if thou dost boast, [remember,] thou bearest not the root, but the root thee.” And if ‘Thou wilt say, The [natural] branches were broken off, [namely, the Jews,] that I might be grafted in, Well! [remember] because of unbelief they were broken off, and thou standest by faith. Be not, therefore, high minded, but fear,….

lest he also spare not thee. Behold, therefore, [and at once consider,] the goodness and severity of God!” The apostle then compares the calling of the Gentiles, as founded on the rejection of the Jews, to the grafting of the branches of the wild olive into a good and fruitful olive-tree: a practice contrary to nature, and what is never done by man, though the opposite is not uncommon. But ‘‘ God’s ways are not our ways:” He can control nature, and command fertility. The apostle concludes this interesting discourse with observing, that Jews and Gentiles, in their turn, having been disobedient to God, he hath locked them all up as condemned criminals, that he might, in one and the same manner, have mercy on all, by making them his people, and bestowing on them, from mere favour, the blessings promised in the covenant with Abraham.

(Ver. 30—32.) And being deeply affected with the survey which he had taken of God’s dealings with mankind, he cried out, as ravished with the grandeur of the view, © the riches both of the wisdom and of the knowledge of God! How unsearchable are his judgments, and his ways past finding out!’ (Ver. 33, 34, 35,) “In this sublime manner hath the apostle finished his discourse concerning the dispensations of religion which have the then circumstances of mankind; that they are parts of a grand design, formed by God, for delivering the human race from the evil consequences of sin, and for exalting them to the highest perfection of which their nature is capable; and that, both in its progress and its accomplishment, the scheme of man’s salvation contributes to the establishment of God’s moral government, and to the displaying of his perfections in all their lustre to the whole intelligent creation.”

(Macknight.)

Notes on the verses

Chap. XI. Ver. 2. Which he foreknew—i. e. which he previously approved, or loved. Rob. Wahl.— Wot He not—i. e. know ye not? the scripture saith of Elias?—i. e. of Elijah?——Here he maketh intercession—i. e. Pleadeth, or complaineth.— Against Israel.—Respecting Israel. Ver. 7. Israel hath not obtained—i. e. the nation at large hath not obtained ce Ss a a4 we me; er. 11. at they should.—The terms “utterly,” or “ irrecoverably,” or “ for ever,” are by as well in general here understood, or supplied: and the sense evidently requires this; for verse 15 speaks of their being raised up again, and, of course, their fall could not be final. Ver. 12. The riches of the world—i. e. the defection of the Jews enriched other nations, by making the Gentile church the depository of divine truth, and of Christian privileges.

Ver. 13. The apostle of the Gentiles—i. e. expressly deputed to preach the gospel to them. Ver. 16. If the first-fruit be holy.—This may refer to the early patriarchs