Romans 11

In the eleventh, he teaches that this rejection of the Jews was neither total nor final. It was not total, inasmuch as many Jews of that generation believed, and it was not final, as the period approached when the great body of that nation should acknowledge Jesus as the Messiah, and be reingrafted into their own olive tree. So that we have in this and the following chapters, 1st. Paul's lamentation over the rejection of the Jews, 9:1–5. 2d. The proof that God had the right to deal thus with his ancient people, 9:6–29. 3d. The proof that the guilt of this rejection was on the Jews themselves, 9:30–33, and 10:1–21. 4th. The consolation which the promises and revealed purposes of God afford in view of this sad event. In entering on the discussion of the question of the rejection of the Jews, and the calling of the Gentiles, the apostle assures his brethren of his love for them, and of his respect for their national privileges, vs. 1–5. That his doctrine on this subject was true, he argues, 1. Because it was not inconsistent with the promises of God, who is perfectly sovereign in the distribution of his favours, vs. 6–24. And secondly, because it was distinctly predicted in their own Scriptures, vs. 25–29. The conclusion from this reasoning is stated in vs. 20–33.

The apostle proposes here a plausible objection, which might be urged against the divine conduct in casting off the Jewish nation (v. 1): "Hath God cast away his people? Is the rejection total and final? Are they all abandoned to wrath and ruin, and that eternal? Is the extent of the sentence so large as to be without reserve, or the continuance of it so long as to be without repeal? Will he have no more a peculiar people to himself?" In opposition to this, he shows that there was a great deal of goodness and mercy expressed along with this seeming severity, particularly he insists upon three things:-- 1. That, though some of the Jews were cast off, yet they were not all so. 2. That, though the body of the Jews were cast off, yet the Gentiles were taken in. And, 3. That, though the Jews were cast off at present, yet in God's due time they should be taken into his church again. I. The Jews, it is true, were many of them cast off, but not all. The supposition of this he introduces with a God forbid. He will by no means endure such a suggestions. God had made a distinction between some of them and others. 1. There was a chosen remnant of believing Jews, that obtained righteousness and life by faith in Jesus Christ, v. 1-7. These are said to be such as he foreknew (v. 2), that is, had thoughts of love to, before the world was; for whom he thus foreknew he did predestinate. her lies the ground of the difference.

[Bible] 10:12. For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him. 10:13. For whosoever shall call upon the name of the Lord shall be saved. 10:14. How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher? 10:15. And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things? Unless they be sent... Here is an evident proof against all new teachers, who have all usurped to themselves the ministry without any lawful mission, derived by succession from the apostles, to whom Christ said, John 20:21, As my Father hath sent me, I also send you. 10:16. But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report? 10:17. Faith then cometh by hearing; and hearing by the word of Christ. 10:18. But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world. 10:19. But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you. 10:20. But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me. 10:21. But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me. Romans Chapter 11 God hath not cast off all Israel. The Gentiles must not be proud but stand in faith and fear. 11:1. 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. 11:2. God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?

But, S ECONDLY , God has not cast away His people finally. The illustration of this point extends, Romans 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" [D E W ETTE ]; not "fall," as in our version. salvation is come to the Gentiles, to provoke them to jealousy —Here, as also in Romans 10:19 (quoted from Deuteronomy 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 Romans 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 Romans 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 Romans 11:11.) my flesh —Compare Isaiah 58:7. 15.

In other words, the natural Israel—not "the remnant of them according to the election of grace," but THENATION, 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 Romans 11:11; Romans 11:15; Romans 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 2 Corinthians 3:15, 16). 32.

Rom. xi. 4, 5, 6, 7. "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. Even so at this present time, there is a remnant according to the election of grace. And if by grace, then it is 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." 2 Tim. ii. 9. Eph. ii. 9. Tit. iii. 5. "What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded." Rom. xi. 17, 18. "If some of the branches are broken off, and thou, being a wild olive-tree, wert grafted in amongst them, and with them partakest of the root and fatness of the olive-tree; boast not against the branches." Rom. xi. 25, 26, 27. "Blindness in part is happened to Israel, until the fulness of the Gentiles be come in; and so all Israel shall be saved. As it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob. For this is my covenant unto them, when I shall take away their sins." Together with verses 35, 36. "Who hath first given unto him, and it shall be recompensed to him again? For of him, and through him, and to him, are all things, to whom be glory for ever and ever."