Romans 11:1–11:36

Romans 11:1-6 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. 1. Dico igitur, Num abjecit Deus populum suum? absit: etenim ego Israelita sum, ex genere Abrahae, tribu 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, 2. Non abjecit Deus populum suum quem praecognovit. An nescitis in Elia quid scriptura dicat? quomodo appellet Deum adversus Israel, dicens, 3. Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 3. Domine, Prophetas tuas occiderunt, et altaria tua diruerunt, et ego relictus sum solus, et quaerunt animam meam. 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. 4. Sed quid dicit ei oraculum? [338] Reservavi mihi ipsi septem millia virorum, qui non flexerunt genu imagini Baal. 5. Even so then at this present time also there is a remnant according to the election of grace. 5. Sic ergo et hoc tempore, reliquiae secundum electionem gratiae supersunt: 6. And if by grace, then is it no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 6. Quod si per gratiam, jam non ex operibus; alioqui gratia, jam non est gratia: si vero ex operibus, jam non est gratia; alioqui opus, jam non est opus. 1. I say then, etc. What he has hitherto said of the blindness and obstinacy of the Jews, might seem to import that Christ at his coming had transferred elsewhere the promises of God, and deprived the Jews of every hope of salvation. This objection is what he anticipates in this passage, and he so modifies what he had previously said respecting the repudiation of the Jews, that no one might think that the covenant formerly made with Abraham is now abrogated, or that God had so forgotten it that the Jews were now so entirely alienated from his kingdom, as the Gentiles were before the coming of Christ. All this he denies, and he will presently show that it is altogether false. But the question is not whether God had justly or unjustly rejected the people; for it was proved in the last chapter that when the people, through false zeal, had rejected the righteousness of God, they suffered a just punishment for their presumption, were deservedly blinded, and were at last cut off from the covenant. The reason then for their rejection is not now under consideration; but the dispute is concerning another thing, which is this, That though they deserved such a punishment from God, whether yet the covenant which God made formerly with the fathers was abolished. That it should fail through any perfidiousness of men, was wholly unreasonable; for Paul holds this as a fixed principle, that since adoption is gratuitous and based on God alone and not on men, it stands firm and inviolable, howsoever great the unfaithfulness of men may be, which may tend to abolish it. It was necessary that this knot should be untied, lest the truth and election of God should be thought to be dependent on the worthiness of men. For I am also an Israelite, etc. Before he proceeds to the subject, he proves, in passing, by his own example, how unreasonable it was to think that the nation was utterly forsaken by God; for he himself was in his origin an Israelite, not a proselyte, or one lately introduced into the commonwealth of Israel. As then he was justly deemed to be one of God's special servants, it was an evidence that God's favor rested on Israel. He then assumes the conclusion as proved, which yet he will hereafter explain in a satisfactory manner. That in addition to the title of an Israelite, he called himself the seed of Abraham, and mentioned also his own tribe; this he did that he might be counted a genuine Israelite, and he did the same in his Epistle to the Philippians, Philippians 3:4 . But what some think, that it was done to commend God's mercy, inasmuch as Paul sprung from that tribe which had been almost destroyed, seems forced and far-fetched. 2. God has not cast away, etc. This is a negative answer, accompanied with a qualifying clause; for had the Apostle unreservedly denied that the people were rejected, he would have been inconsistent with himself; but by adding a modification, he shows it to be such a rejection, as that God's promise is not thereby made void. So the answer may be divided into two parts, -- that God has by no means cast away the whole race of Abraham, contrary to the tenor of his own covenant, -- and that yet the fruit of adoption does not exist in all the children of the flesh, for secret election precedes. Thus general rejection could not have caused that no seed should be saved; for the visible body of the people was in such a manner rejected, that no member of the spiritual body of Christ was cut off. If any one asks, "Was not circumcision a common symbol of God's favor to all the Jews, so that they ought to have been all counted his people?" To this the obvious answer is, -- That as outward calling is of itself ineffectual without faith, the honor which the unbelieving refuse when offered, is justly taken from them. Thus a special people remain, in whom God exhibits an evidence of his faithfulness; and Paul derives the origin of constancy from secret election. For it is not said here that God regards faith, but that he stands to his own purpose, so as not to reject the people whom he has foreknown. And here again must be noticed what I have before reminded you of, -- that by the verb foreknow, is not to be understood a foresight, I know not what, by which God foresees what sort of being any one will be, but that good pleasure, according to which he has chosen those as sons to himself, who, being not yet born, could not have procured for themselves his favor. [339] So he says to the Galatians, that they had been known by God, ( Galatians 4:9 ); for he had anticipated them with his favor, so as to call them to the knowledge of Christ. We now perceive, that though universal calling may not bring forth fruit, yet the faithfulness of God does not fail, inasmuch as he always preserves a Church, as long as there are elect remaining; for though God invites all people indiscriminately to himself, yet he does not inwardly draw any but those whom he knows to be his people, and whom he has given to his Son, and of whom also he will be the faithful keeper to the end. Know ye not, etc. As there were so few of the Jews who had believed in Christ, hardly another conclusion could have been drawn from this small number, but that the whole race of Abraham had been rejected; and creep in might this thought, -- that in so vast a ruin no sign of God's favor appeared: for since adoption was the sacred bond by which the children of Abraham were kept collected under the protection of God, it was by no means probable, unless that had ceased, that the people should be miserably and wretchedly dispersed. To remove this offense, Paul adopts a most suitable example; for he relates, that in the time of Elias there was such a desolation, that there remained no appearance of a Church, and yet, that when no vestige of God's favor appeared, the Church of God was, as it were, hid in the grave, and was thus wonderfully preserved. It hence follows, that they egregiously mistake who form an opinion of the Church according to their own perceptions. And surely if that celebrated Prophet, who was endued with so enlightened a mind, was so deceived, when he attempted by his own judgment to form an estimate of God's people, what shall be the case with us, whose highest perspicuity, when compared with his, is mere dullness? Let us not then determine any thing rashly on this point; but rather let this truth remain fixed in our hearts -- that the Church, though it may not appear to our eyes, is sustained by the secret providence of God. Let it also be remembered by us, that they are foolish and presumptuous who calculate the number of the elect according to the extent of their own perception: for God has a way, easy to himself, hidden from us, by which he wonderfully preserves his elect, even when all things seem to us past all remedy. And let readers observe this, -- that Paul distinctly compares here, and elsewhere, the state of things in his time with the ancient condition of the Church, and that it serves in no small degree to confirm our faith, when we bear in mind, that nothing happens to us, at this day, which the holy Fathers had not formerly experienced: for novelty, we know, is a grievous engine to torment weak minds. As to the words, In Elias, I have retained the expression of Paul; for it may mean either in the history or in the business of Elias; though it seems to me more probable, that Paul has followed the Hebrew mode of speaking; for v, beth, which is rendered in the Greek by en, in, is often taken in Hebrew for of How he appeals to God, etc [340] It was certainly a proof how much Elias honored the Lord, that for the glory of his name he hesitated not to make himself an enemy to his own nation, and to pray for their utter ruin, because he thought that the religion and worship of God had perished among them: but he was mistaken in charging the whole nation, himself alone excepted, with that impiety, for which he wished them to be severely visited. There is however in this passage, which Paul quotes, no imprecation, but a complaint only: but as he complains in such a way as to despair of the whole people, there is no doubt but that he gave them up to destruction. Let us then especially notice what is said of Elias, which was this, -- that when impiety had everywhere prevailed, and overspread almost the whole land, he thought that he was left alone. I have reserved for myself seven thousand, etc. Though you may take this finite for an indefinite number, it was yet the Lord's design to specify a large multitude. Since then the grace of God prevails so much in an extreme state of things, let us not lightly give over to the devil all those whose piety does not openly appear to us. It also ought to be fully imprinted on our minds, -- that however impiety may everywhere prevail, and dreadful confusion spread on every side, yet the salvation of many remains secured under the seal of God. [341] But that no one may under this error indulge his own sloth, as many seek hiding-places for their vices in the hidden providences of God, it is right to observe again, -- that they only are said to be saved who continue sound and unpolluted in the faith of God. This circumstance in the case ought also to be noticed, -- that those only remained safe who did not prostitute their body, no, not even by an external act of dissimulation, to the worship of idols; for he not only ascribes to them a purity of mind, but that they had also kept their body from being polluted by any filthiness of superstition. [342] So then also at this time, etc. He applies the example to his own age; and to make all things alike, he calls God's people a remnant, that is, in comparison with the vast number in whom impiety prevailed: and alluding at the same time to the prophecy he had quoted from Isaiah, he shows, that in the midst of a miserable and confused desolation the faithfulness of God yet shone forth, for there was still some remnant: and in order more fully to confirm this, he expressly calls them a remnant that survived through the grace of God: and thus he bore witness that God's election is unchangeable, according to what the Lord said to Elias, -- that where the whole people had fallen away to idolatry, he had reserved for himself seven thousand: and hence we conclude, that through his kindness they were delivered from destruction. Nor does he simply speak of grace; but he now calls our attention also to election, that we may learn reverently to rely on the hidden purpose of God. One thing then that is laid down is, -- that few are saved in comparison with the vast number of those who assume the name of being God's people; the other is, -- that those are saved by God's power whom he has chosen with no regard to any merit. The election of grace is a Hebrew idiom for gratuitous election. 6. If through grace, it is no more by works, etc. This amplification is derived from a comparison between things of an opposite character; for such is the case between God's grace and the merit of works, that he who establishes the one overturns the other. But if no regard to works can be admitted in election, without obscuring the gratuitous goodness of God, which he designed thereby to be so much commended to us, what answer can be given to Paul by those infatuated persons, (phrenetici -- insane,) who make the cause of election to be that worthiness in us which God has foreseen? For whether you introduce works future or past, this declaration of Paul opposes you; for he says, that grace leaves nothing to works. Paul speaks not here of our reconciliation with God, nor of the means, nor of the proximate causes of our salvation; but he ascends higher, even to this, -- why God, before the foundation of the world, chose only some and passed by others: and he declares, that God was led to make this difference by nothing else, but by his own good pleasure; for if any place is given to works, so much, he maintains, is taken away from grace. It hence follows, that it is absurd to blend foreknowledge of works with election. For if God chooses some and rejects others, as he has foreseen them to be worthy or unworthy of salvation, then the grace of God, the reward of works being established, cannot reign alone, but must be only in part the cause of our election. For as Paul has reasoned before concerning the justification of Abraham, that where reward is paid, there grace is not freely bestowed; so now he draws his argument from the same fountain, -- that if works come to the account, when God adopts a certain number of men unto salvation, reward is a matter of debt, and that therefore it is not a free gift. [343] Now, though he speaks here of election, yet as it is a general reasoning which Paul adopts, it ought to be applied to the whole of our salvation; so that we may understand, that whenever it is declared that there are no merits of works, our salvation is ascribed to the grace of God, or rather, that we may believe that the righteousness of works is annihilated, whenever grace is mentioned. Footnotes: [338] "Oraculum," ho chrematismos, the oracle, the divine response. The answer is put for him who gave the answer, for it is "Jehovah" in the passage that is quoted; as "Scripture" in Romans 11:2 , and in other places, means him who speaks in the Scriptures. -- Ed. [339] That foreknowledge here includes election or predestination, as Augustine maintains, is evident from what follows in verse 5, where "the remnant" is said to be reserved "according to the election of grace," or gratuitous election. If it be gratuitous, then it cannot be according to any foreseen works: and works are expressly excluded in Romans 11:6 . Were it otherwise, were foreseen works the ground of election, there would be no suitableness nor congruity in such terms as foreknowledge and election on the subject. It would have been much more appropriate in this case for the Apostle to say, "God will receive every Jew who will render himself worthy by his works." On this supposition there was no necessity for him to go back to election to remove the objection which he had stated; he had only to refer to the terms of the gospel, which regard Jews and Gentiles without any difference. But instead of doing this, which seems adequate to the purpose, he gives an answer by referring to the foreknowledge and free election of God. There is no way to account for this, except by admitting, that election is an efficacious purpose which secures the salvation of those who are its objects, who have been chosen in Christ before the foundation of the world. -- Ed. [340] "Quomodo appellet Deum adversus Israel -- how he appeals to or calls on God against Israel;" hos hentunchanei to Theo kata tou Israel; "how he solicits (interpellet) God against Israel," Beza; "when he pleadeth with God against Israel," Doddridge; "when he complaineth to God against Israel," Macknight. To "complain to God against, or, with respect to, Israel," would probably be the most suitable rendering. See Acts 25:24 The quotation in the following verse is from 1 Kings 19:10 , and is not taken literally, either from the Hebrew, or from the Septuagint. The order of the two first clauses is changed; "prophets," and not "altars," are mentioned first; in these he has adopted the words of the Septuagint, but in this clause which follows he has changed the terms; instead of kai hupoleleimmai ego monotatos, the Apostle has kago hupeleiphthen monos; and he has left out the words, "to take it away" after life. The case is similar with the quotation in Romans 11:4 , from 1 Kings 19:18 . The sense is given, but not exactly the words, either from the Hebrew or the Septuagint. -- Ed. [341] Pareus observes, that these seven thousand had no public ministry, for that was idolatrous; and that yet they were preserved by such instruction as they derived from the written word. -- Ed. [342] Calvin, as some others, has supplied "image" before "Baal," as the feminine article tho is by Paul prefixed to it. In the Septuagint it is to, and a masculine pronoun is found at the end of the verse in 1 Kings 19:18 , so that it could not have been a female deity, as some have supposed. It is indeed evident, especially from a passage in Tobit, chapter 1:5, that there was a female deity of this name, but the text in Kings will not allow us to regard this goddess to be intended. -- Ed. [343] The last half of this verse is considered spurious by Griesbach, being not found in the greatest number of MSS., nor in the Vulgate, nor in the Latin Fathers; but it is found in some of the Greek Fathers, Theodoret, Oecumenius, Photius, and in the text, though not in the comment of Chrysostom, and in Theophylact, with the exception of the last clause, "Otherwise work," etc. The Syriac and Arabic versions also contain the whole verse. The argument is complete without the last portion, which is, in fact, a repetition of the first in another form. But this kind of statement is wholly in unison with the character of the Apostle's mode of writing. He often states a thing positively and negatively, or in two different ways. See Romans 4:4 ,5; Romans 9:1 ; Ephesians 2:8 ,9. Then an omission more probable than an addition. Beza, Pareus, Wolfius, etc., regard it as genuine, and Doddridge and Macknight have retained it in their versions. Every reason, except the number of MSS., is in favor of its genuineness. -- Ed.

I say then, {1} Hath God cast away his people? God forbid. For {2} I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. (1) Now the apostle shows how this doctrine is to be applied to others, remaining still in his propounded cause. Therefore he teaches us that all the Jews in particular are not cast away, and therefore we ought not to pronounce rashly of individual persons, whether they are of the number of the elect or not. (2) The first proof: I am a Jew, and yet elected, therefore we may and ought fully to be sure of our election, as has been said before: but of another man's we cannot be so certainly sure, and yet ours may cause us to hope well of others.

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. I say then, Hath God, … — As I may seem to have said, Romans 10:1-21 Ministers must do their utmost to prevent mistakes. Zuinglius, when in his sermons he had terrified the wicked, was wont to shut up with Bone vir, hoc nihil ad te, Thou good man, I mean not thee.

I say then, hath God cast away his people?.... The Alexandrian, copy adds here, "whom he foreknew", as in Romans 11:2 , upon the citation of the above passages out of Moses and Isaiah, relating to the calling of the Gentiles, and the rejection of the Jews, the apostle saw an objection would arise, which he here takes up from the mouth of an adversary, and proposes it; in which is suggested, that God has cast away all his people the Jews, according to this count; and if so, where is his covenant with Abraham? what is become of his promises? and how is his faithfulness to be accounted for? and what hope can any Israelite have of ever obtaining salvation? than which, nothing can be thought more injurious to God, and absurd in itself. This was an old prejudice of the Jewish nation, and still continues, that God never would, nor has he cast them away, even in their present condition; it is one of the articles of their creed, received by the Karaites (o), a sect among them, that "the blessed God , "hath not cast away the men of the captivity", though they are under the chastisements of God; but it is fit that they should every day obtain salvation by the hands of Messiah, the Son of David.'' Now to this objection the apostle makes answer; "first", in his usual way, God forbid, when anything was objected which was displeasing to him, abhorred by him, which was not agreeable to the perfections of God, to the truth of his word, and promises, and could by no means be admitted of; and next by observing his own case, which was a standing instance to the contrary; for God had chosen him unto eternal salvation, Christ had redeemed him by his blood, and he was effectually called by grace; and as to his eternal state, he had no doubt or scruple about it; and besides, the Lord had made him a minister of the Gospel, had greatly qualified him for that work, had raised him to the high office of an apostle, and had made him very useful to the souls of many, both Jews and Gentiles; and yet he was one of the nation of the Jews, and therefore God had not cast them all away, as the objection insinuates: for I also am an Israelite; according to the flesh, by lineal descent from Jacob or Israel; see 2 Corinthians 11:22 ; as well as in a spiritual sense: of the seed of Abraham; "the grandfather of Israel"; the head of the Jewish nation he was, both of his natural and of his spiritual seed, who is the father of us all: of the tribe of Benjamin; a very little tribe, which in the time of the Judges was near being destroyed, and, upon the return from the captivity of Babylon, was very small, as it was at this time; and yet God had not cast away this, much less all the tribes of Israel. (o) Apud Trigland. de Sect. Karaeorum, c. 10. p. 151.

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

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). Romans 11:1-6 God hath not so far cast off all Israel, but that a remnant is saved by grace, not by works. Romans 11:7-10 The judicial blindness of the rest is prophesied of in Scripture. Romans 11:11-16 The consequence both of their fall and conversion with regard to the Gentile world. Romans 11:17-22 The Gentiles are cautioned not to insult the Jews, but to make a proper use of the example both of God’s goodness and severity. Romans 11:23-32 The Jews may, and shall in time, believe and be saved. Romans 11:33-36 God’s judgments and ways are unsearchable. The apostle having shown, in the end of the foregoing chapter, that the Jews were for their obstinacy rejected, and the Gentiles called, he here prevents or answers an objection. Some might be ready to say: If this be so, then God hath cast away his covenant people, which he hath promised not to do; see Psalm 94:14 . To this he answers, first, by his accustomed form of denial: God forbid; and then he proceeds to show, that the rejection of the Jews was neither total nor final. That it was not total, he proves, first, by a particular instance in the following words. I also am an Israelite; i.e. I am a Jew by descent, of the seed of Abraham according to the flesh, and yet am not cast off by God. Of the tribe of Benjamin: some think this is added to intimate, that he was born of an honourable tribe, out of which king Saul sprang, 1 Samuel 9:1 , and Esther the queen, Esther 2:5 . Others think this is added for a contrary reason; lest his calling should be ascribed to the dignity of his tribe, he says, he was of Benjamin, the last and least of all the tribes. And others rather think, that this particular recital of his genealogy is only to show, that he was a Jew by nature and nation, and not a proselyte converted to the faith: see Philippians 3:5 .

I say then - This expression is to be regarded as conveying the sense of an objection. Paul, in the previous chapters, had declared the doctrine that all the Jews were to be rejected. To this a Jew might naturally reply, Is it to be believed, that God would cast off his people whom he had once chosen; to whom pertained the adoption, and the promises, and the covenant, and the numerous blessings conferred on a favorite people? It was natural for a Jew to make such objections. And it was important for the apostle to show that his doctrine was consistent with all the promises which God had made to his people. The objection, as will be seen by the answer which Paul makes, is formed on the supposition that God had rejected "all his people," or "cast them off entirely." This objection he answers by showing, (1) That God had saved him, a Jew, and therefore that he could not mean that God had east off all Jews Romans 11:1 ; (2) That now, as in former times of great declension, God had reserved a remnant Romans 11:2-5 ; (3) That it accorded with the Scriptures that a part should be hardened Romans 11:6-10 ; (4) That the design of the rejection was not final, but was to admit the Gentiles to the privileges of Christianity Romans 11:11-24 ; (5) That the Jews should yet return to God, and be reinstated in his favor: so that it could not be objected that God had finally and totally cast off his people, or that he had violated his promises. At the same time, however, the doctrine which Paul had maintained was true, that God had taken away their exclusive and special privileges, and had rejected a large part of the nation. Cast away - Rejected, or put off. Has God so renounced them that they cannot be any longer his people. His people - Those who have been long in the covenant relation to him: that is, the Jews. God forbid - Literally, it may not or cannot be. This is an expression strongly denying that this could take place; and means that Paul did not intend to advance such a doctrine; Luke 20:16 ; Romans 3:4 , Romans 3:6 , Romans 3:31 ; Romans 6:2 , Romans 6:15 ; Romans 7:7 , Romans 7:13 . For I am also an Israelite - To show them that he did not mean to affirm that all Jews must of necessity be cast off, he adduces his own case. He was a Jew; and yet he looked for the favor of God, and for eternal life. That favor he hoped now to obtain by being a Christian; and if he might obtain it, others might also. "If I should say that all Jews must be excluded from the favor of God, then I also must be without hope of salvation, for I am a Jew." Of the seed of Abraham - Descended from Abraham. The apostle mentions this to show that he was a Jew in every respect; that he had a title to all the privileges of a Jew, and must be exposed to all their liabilities and dangers. If the seed of Abraham must of necessity be cut off, he must be himself rejected. The Jews valued themselves much on having been descended from so illustrious an ancestor as Abraham Matthew 3:9 ; and Paul shows them that he was entitled to all the privileges of such a descent; compare Philippians 3:4-5 . Of the tribe of Benjamin - This tribe was one that was originally located near Jerusalem. The temple was built on the line that divided the tribes of Judah and Benjamin. It is not improbable that it was regarded as a special honor to have belonged to one of those tribes. Paul mentions it here in accordance with their custom; for they regarded it as of great importance to preserve their genealogy, and to be able to state not only that they were Jews, but to designate the tribe and family to which they belonged.

Contents This chapter consists of two parts, Romans 11:1-10 , and 11-36. In the former the apostle teaches that the rejection of the jews was not total. There was a remnant, and perhaps a much larger remnant than many might suppose, excepted, although the mass of the nation, agreeably to the predictions of the prophets, was cast off, Romans 11:1-10 . In the latter, he shows that this rejection is not final. In the first place, the restoration of the jews is a desirable and probable event, Romans 11:11-24 . In the second, it is one which god has determined to bring to pass, Romans 11:25-32 . The chapter closes with a sublime declaration of the unsearchable wisdom of god, manifested in all his dealings with men, Romans 11:33-36 . In the consideration of the great doctrinal truths taught in this chapter, paul intersperses many practical remarks, designed to give these truths their proper influence both on the jews and gentiles, especially the latter. Romans 11:1-10 The rejection of the Jews is not total, as is sufficiently manifest from the example of the apostle himself, to say nothing of others, Romans 11:1 . God had reserved a remnant faithful to himself as was the case in the times of Elias, Romans 11:2-4 . That this remnant is saved, is a matter entirely of grace, Romans 11:5 , Romans 11:6 . The real truth of the case is, that Israel, as a nation, is excluded from the kingdom of Christ, but the chosen ones are admitted to its blessings, Romans 11:7 . This rejection of the greater part of the Jews, their own Scriptures had predicted, Romans 11:8-10 . Romans 11:1 I say, then, λέγω οὖν , I ask , then , i.e. Is it to be inferred from what I have said, that God hath rejected his people? When we consider how many promises are made to the Jewish nation, as God’s peculiar people; and how often it is said, as in Psalms 94:14 , “The Lord will not cast off his people,” it is not surprising that the doctrine of the rejection of the Jews, as taught in the preceding chapters, was regarded as inconsistent with the word of God. Paul removes this difficulty, first by showing that the rejection of the Jews was neither total nor final; and secondly, by proving that the promises in question had reference, not to the Jewish nation as such, but to the elect, or, the spiritual Israel. The word ἀπώσατο stands at the beginning of the sentence, to show that it is emphatic. Has God utterly, (i.e., totally and finally) rejected his people? This Paul denies. He had not asserted any thing of the kind. The rejection of the Jews as a nation, was consistent with all that God had promised to their fathers. Those promises did not secure the salvation of all Jews, or of the Jews as a nation. And the doctrine which he had inculcated did not involve the rejection of all Jews. In proof, he adds, For I also am an Israelite. Paul had not taught his own rejection. The fact that he claimed for himself, and for all who with him believed on Christ, a part in the Messiah’s kingdom, made it clear that he did not teach the rejection of all Israel. De Wette, and Meyer, in opposition to almost common consent, give a different view of the apostle’s language. They understand him as repudiating the idea of the universal rejection of the Jews, as inconsistent with his patriotic feeling. For I also am an Israelite. How can a Jew believe that God has cast off his people? But the context is clearly in favor of the common interpretation. The apostle goes on to show that a general apostasy did not involve an entire rejection. The nation, as a nation, had before turned to idols, and yet a remnant had remained faithful. And so it was now. Of the seed of Abraham, and of the tribe of Benjamin, see Philippians 3:5 . Paul was a Jew by descent from Abraham, and not merely a proselyte; and he was of one of the most favored tribes. Judah and Benjamin, especially after the exile, were the chief representatives of the theoeratieal people.