---
title: "Clarke"
description: "This chapter is of the prophetic kind. It was by the spirit of prophecy that the apostle foresaw the rejection of the Jews, which he supposes in the two p"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/romans/11"
---

This chapter is of the *prophetic* kind. It was by the spirit of prophecy that the *apostle* foresaw the rejection of the Jews, which he supposes in the two preceding chapters; for when he wrote the epistle they were not in *fact*, rejected, seeing their polity and Church were then standing. But the event has proved that he was a true prophet; for we know that in about *ten* or *eleven* years after the writing of this letter the temple was destroyed, the Jewish polity overthrown, and the Jews expelled out of the promised land, which they have never been able to recover to the present day.
This, 1. confirms the arguments which the apostle had advanced to establish the calling of the Gentiles. For the Jews are, in *fact*, rejected; consequently, our calling is, in fact, not invalidated by any thing they suggested, relative to the *perpetuity* of the *Mosaic dispensation*. But that dispensation being wholly subverted, our title to the privileges of God's Church and people stands clear and strong; the Jewish constitution only could furnish objections against our claim; and the event has silenced every objection from that quarter.
2. The actual rejection of the Jews proves Paul to be a *true* *apostle* of Jesus Christ, and that he spoke by the Spirit of God; otherwise, he could not have argued so fully upon a case which was yet to come, and of which there was no appearance in the state of things when he wrote this epistle. And this very circumstance should induce us to pay great attention to this chapter, in which he discourses concerning the *extent* and *duration* of the rejection of his countrymen, to prevent their being insulted and despised by the *Gentile Christians*.
(1) As to the *extent* of this rejection, it is not absolutely *universal*; some of the Jews have embraced the Gospel, and are incorporated into the Christian Church with the believing Gentiles. Upon the case of these believing Jews he comments, [Romans 11:1-7](../../../kjv/romans/11/1-7).
(2) As to the *duration* of it, it is not *final* and *perpetual*, for *all Israel*, or the nation of the Jews, which is now *blinded*, shall one day be *saved* or brought again into the kingdom or covenant of God. Upon the state of these *blinded* Jews he comments, [Romans 11:7](../../../kjv/romans/11/7) to the end of the chapter. His design, in discoursing upon this subject, was not only to make the thing itself known, but partly to engage the attention of the unbelieving Jew; to conciliate his favour, and, if possible, to induce him to come into the Gospel scheme; and partly to dispose the *Gentile Christians* not to treat the Jews with contempt; (considering that they derived all their present blessings from the *patriarchs*, the *ancestors* of the Jewish nation, and were engrafted into the good olive tree, whence the Jews had been broken;) and to admonish them to take warning by the fall of the Jews; to make a good improvement of their religious privileges, lest, through unbelief, any of them should relapse into *heathenism*, or perish finally at the last day.
The thread of his discourse leads him into a general survey and comparison of the several dispensations of God towards the *Gentiles* and *Jews*; and he concludes this survey with adoration of the depths of the Divine knowledge and wisdom exercised in the various constitutions erected in the world, [Romans 11:30-36](../../../kjv/romans/11/30-36).
Verse [Romans 11:1](../../../kjv/romans/11/1). ***I say then, hath God cast away his people?*** — Has he *utterly* and *finally* rejected them? for this is necessarily the apostle's meaning, and is the import of the Greek word απωσατο, which signifies to *thrust* or *drive away*, from απο, *from*, and ωθεω, to *thrust* or *drive*; has he thrust them off, and driven them eternally from him? *God forbid*-by no means. This rejection is neither *universal* nor *final. For I also am an Israelite*-I am a regular descendant from *Abraham*, through *Israel* or *Jacob*, and by his son *Benjamin*. And *I* stand in the Church of God, and in the peculiar covenant; for the rejection is only of the obstinate and disobedient; for those who believe on Christ, as I have done, are continued in the Church.

Verse [Romans 11:2](../../../kjv/romans/11/2). ***God hath not cast away his people which he foreknew.*** — God has not finally and irrecoverably rejected a people whom he has *loved* (or *approved*) *so long*, ον προεγνω, for this is evidently the meaning of the word in this place, as we have already seen, [Romans 8:29](../../../kjv/romans/8/29), and is a very general meaning of the original verb ידע *yada* in Hebrew and γινωσκω in Greek; as I have had often occasion to notice in different parts of this work, and what none will deny who consults the original. See *Schleusner,* *Parkhust*, c.
***Wot ye not what the Scripture saith*** — ουκ οιδατε, *Do ye not* *know what the Scripture saith*? The reference is to [1 Kings 19:10](../../../kjv/1-kings/19/10); [1 Kings 19:14](../../../kjv/1-kings/19/14). And the apostle's answer to the objecting Jew is to the following effect: God hath not universally thrust away his people, for whom in the promise to Abraham he intended, and to whom decreed, to grant his special favour and blessing but the case is now much as it was in the days of Elijah: that prophet, in his addresses to God, made his complaint against Israel thus:-

Verse [Romans 11:3](../../../kjv/romans/11/3). ***Lord, they have killed thy prophets*** — They will not permit any person to speak unto them in thy name; and they murder those who are faithful to the commission which they have received from thee.
***Digged down thine altars*** — They are profligate and profane beyond example, and retain not the slightest form of religion.
***I am left alone*** — There is no prophet besides myself left, and they seek to destroy me.

Verse [Romans 11:4](../../../kjv/romans/11/4). ***But what saith the answer of God*** — The answer which God made assured him that there were *seven thousand*, that is, *several* or *many thousands*; for so we must understand the word *seven*, a *certain* for an *uncertain* number. These had continued faithful to God; but, because of Jezebel's persecution, they were obliged to *conceal* their attachment to the true religion; and God, in his providence, preserved them from her sanguinary rage.
***Who have not bowed the knee*** — Baal was the god of Jezebel; or, in other words, his worship was then the worship of the *state*; but there were several thousands of pious Israelites who had not acknowledged this idol, and did not partake in the idolatrous worship.

Verse [Romans 11:5](../../../kjv/romans/11/5). ***Even so then at this present time*** — As in the present day the irreligion of the Jews is very great; yet there is a *remnant*, a considerable number, who have accepted of the grace of the Gospel.
***According to the election of grace.*** — And these are saved just as God has saved all believers from the beginning; they are chosen by his *grace*, not on account of any *worth* or *excellence* in themselves, but through his goodness are they chosen to have a place in his Church, and continue to be his people, entitled to all the privileges of the new covenant. The *election of grace* simply signifies God's gracious design in sending the Christian system into the world, and saving under it all those who believe in Christ Jesus, and none else. Thus the believers in Christ are *chosen* to inherit the blessings of the Gospel, while those who seek justification by the works of the law are *rejected*.

Verse [Romans 11:6](../../../kjv/romans/11/6). ***And if by grace*** — And let this very remnant of pious Jews, who have believed in Christ Jesus, know that *they* are brought in, precisely in the same way as God has brought in the *Gentiles*; the one having no more *worthiness* to plead than the other; *both* being brought in, and continued in by God's free grace, and not by any observance of the Mosaic law.
And this is done *according to the election of grace*, or the *rule* of choosing any persons to be the people of God upon the footing of grace; which takes in all that *believe* in his Son Jesus Christ: some of the Jewish people did so believe; therefore those believing Jews are a *remnant according to the election of grace*. They are saved in that way in which alone God will save mankind.
***And if by grace*** — Then let these very persons remember, that their election and interest in the covenant of God has no connection with their *old Jewish works*; for were it of *works,* *grace* would lose its proper nature, and cease to be what it is-*a* *free undeserved gift*.
***But if*****it be*****of works*** — On the other hand, could it be made to appear that they are invested in these privileges of the kingdom of Christ only by the *observance of the law of Moses*, then GRACE would be quite set aside; and if it were not, *work*, or the *merit* *of obedience*, would lose its proper nature, which excludes *favour* and *free gift*. But it is not, and cannot be, of WORKS; for those very Jews who now believe, and are happy in the *grace* of our Lord Jesus Christ, are so *according to the election of grace*, which does not mean a particular act of God's sovereignty, which has singled out some of the Jews who deserved to have been cast off as well as the rest; but it is that general scheme of grace, according to which God purposed to take into his Church and kingdom any, among either Jews or Gentiles, who should believe on Christ. And the *remnant* here mentioned were not *selected* from their countrymen by such a *sovereign* act of God's grace as might have taken in the whole if it had so pleased; but they were admitted into and received the privileges of the Messiah's kingdom, *because they believed on the Lord Jesus*, and received him as their *only Saviour*; and thus came into that *scheme of election* which God had appointed. And we may observe, farther, that out of this election *they* as well as the *others* would have been excluded, had *they* like the *rest* remained in unbelief; and into this *election of grace* all the Jews, to a man, notwithstanding they were all sinners, would have been taken, had they believed in Christ Jesus. This is the true notion of the *election of grace*. See *Taylor*.

Verse [Romans 11:7](../../../kjv/romans/11/7). ***What then?*** — What is the real state of the case before us? *Israel*-the body of the Jewish people, have not obtained that which they so earnestly desire, i.e. to be continued, as they have been hitherto, the peculiar people of God; *but the election hath obtained it*-as many of them as have believed in Jesus Christ, and accepted salvation through him: this is the grand scheme of the *election by grace*; God chooses to make those his peculiar people who believe in his Son, and none other shall enjoy the blessings of his kingdom. Those who would not receive him are blinded; they have shut their eyes against the light, and are in the very circumstances of those mentioned by the Prophet Isaiah, [Isaiah 29:10](../../../kjv/isaiah/29/10).

Verse [Romans 11:8](../../../kjv/romans/11/8). ***God hath given them the spirit of slumber*** — As they had *wilfully* closed their eyes against the light, so God has, in judgment, given them up to the *spirit of slumber*. The very word and revelation of God, which should have awakened their consciences, and opened their eyes and ears, have had a very different effect; and because *they did not receive the truth in* *the love thereof*, that which would otherwise have been the *savour* *of life unto life*, has become the *savour of death unto death*; and this continues to the present day.

Verse [Romans 11:9](../../../kjv/romans/11/9). ***And David saith, Let their table***, c.] And from their present disposition it is reasonable to conclude that the same evils will fall upon them as fell upon the disobedient in former times, as predicted by David, [Psalms 69:22](../../../kjv/psalms/69/22), [Psalms 69:23](../../../kjv/psalms/69/23),that their very *blessings* should become *curses* to them, and their *temporal* *mercies* be their only recompense and yet even these earthly blessings, by not being enjoyed in the Lord, should be a stumbling block over which they should fall, and, instead of being a *blessing*, should be the means of their *punishment*. They *would* have a *worldly* Messiah, and therefore they rejected him whose kingdom was not of this world.

Verse [Romans 11:10](../../../kjv/romans/11/10). ***Let their eyes be darkened*** — All these words are *declarative*, and not *imprecatory*. God *declares* what will be the case of such obstinate unbelievers; their *table*, their common providential blessings, will *become a snare*, a *trap*, a *stumbling* *block*, and the means of their punishment. Their eyes will be more and more darkened as they persist in their unbelief, and their *back shall be bowed down always*; far from becoming a *great* and *powerful nation*, they shall continue ever in a state of *abject* *slavery* and oppression, till they acknowledge Jesus as the promised Messiah, and submit to receive redemption in his blood.

Verse [Romans 11:11](../../../kjv/romans/11/11). ***Have they stumbled that they should fall?*** — Have the Jews, now for their disobedience and unbelief rejected, so sinned against God as to be for ever put out of the reach of his mercy? *By no means*. Are they, as a nation, utterly irrecoverable? This is the sense of the place, and here the prophecy of the restoration of the Jewish nation commences.
***But*****rather*****through their fall salvation*****is come**] The Church of God cannot fail; if the Jews have *broken the everlasting covenant*, [Isaiah 24:5](../../../kjv/isaiah/24/5), the Gentiles shall be taken into it; and this very circumstance shall be ultimately the means of exciting them to seek and claim a share in the blessings of the new covenant; and this is what the apostle terms *provoking them to jealousy*, i.e. exciting them to emulation, for so the word should be understood. We should observe here, that the *fall of the Jews* was not in *itself* the cause or reason of the *calling of the Gentiles*; for whether the Jews had *stood* or *fallen*, whether they had *embraced* or *rejected* the Gospel, it was the original purpose of God to take the Gentiles into the Church; for this was absolutely implied in the covenant made with Abraham: and it was in virtue of that covenant that the Gentiles were now called, and *not* BECAUSE of the *unbelief* of the *Jews*. And hence we see that their fall was not the necessary means of the salvation of the Gentiles; for certainly the *unbelief* of the *Jews* could never produce *faith* in the *Gentiles*. The simple state of the case is: the Jews, in the most obstinate and unprincipled manner, rejected Jesus Christ and the salvation offered them in his name; then the apostles *turned* *to the Gentiles*, and they heard and believed. The Jews themselves perceived that the Gentiles were to be put in possession of similar privileges to those which they, as the peculiar people of God, had enjoyed; and this they could not bear, and put forth all their strength in opposition and persecution. The *calling of the* *Gentiles*, which existed in the original purpose of God, became in a certain way *accelerated* by the unbelief of the Jews, through which they forfeited all their privileges, and *fell* from that state of glory and dignity in which they had been long placed as the peculiar people of God. See *Taylor*.

Verse [Romans 11:12](../../../kjv/romans/11/12). ***Now if the fall of them*** — The English reader may imagine that, because *fall* is used in both these verses, the original word is the same. But *their fall*, and *the fall of them*, is παραπτωμα, the same word which we render *offence*, [Romans 5:15](../../../kjv/romans/5/15); [Romans 5:17-18](../../../kjv/romans/5/17-18), and might be rendered *lapse*. Whereas *that they should fall* ([Romans 11:11](../../../kjv/romans/11/11)) is, ινα πεσωσι. Now, πιπτω, *to fall*, is used in a sense so very emphatical as to signify *being slain*. So Homer, Il. viii., ver. 475.
***The riches of the world*** — If, in consequence of their unbelief, the *riches* of God's grace and goodness be poured out on the whole Gentile world, how much more shall that dispensation of grace and mercy enrich and aggrandize the Gentiles, which shall bring the whole body of the Jews to the faith of the Gospel! Here the apostle supposes, or rather predicts, that such a dispensation shall take place; and that, therefore, the Jews have not so *stumbled* as to be finally *irrecoverable*.

Verse [Romans 11:13](../../../kjv/romans/11/13). This and the following verse should be read in a parenthesis. St. Paul, as the apostle of the Gentiles, wished to show them the high pitch of glory and blessedness to which they had been called, that they might have a due sense of God's mercy in calling them to such a state of salvation; and that they might be jealous over themselves, lest they should fall as the Jews had done before them: and he dwells particularly on the greatness of those privileges which the Gentiles had now received, that he might stir up the minds of his countrymen to emulation, and might be the means of *saving some of them*, as he states in the following verse.
***I magnify mine office*** — This is a very improper translation of την διακονιαν μου δοξαζω, which is, literally, *I honour this my* *ministry*. Dr. Taylor has justly observed that *magnify*, except when applied to the most High, carries with it, in our language, the idea of stretching beyond the bounds of truth; whereas the apostle simply means that he does justice to his ministry, by stating the glorious things which he was commissioned to preach among the Gentiles: blessings which the Jews by their obstinacy had forfeited.

Verse [Romans 11:14](../../../kjv/romans/11/14). ***Might save some of them.*** — And yet *all* these were among the *reprobate*, or *rejected*; however, the apostle supposed that *none* of them were *irrecoverably* shut out from the Divine favour; and that *some* of them, by his preaching, might be disposed to receive salvation by Christ Jesus.

Verse [Romans 11:15](../../../kjv/romans/11/15). ***But life from the dead*** — If the rejection of the Jews became the occasion of our receiving the Gospel, so that we can even glory in our tribulations, though they themselves became chief instruments of our sufferings; yet so far must we feel from exulting over them that we should esteem their full conversion to God as great and choice a favour as we would the restoration of a most intimate friend to life, who had been at the gates of death.
The restoration of the Jews to a state of favour with God to which the apostle refers, and which is too plainly intimated by the spirit of prophecy to admit of a doubt, will be a most striking event. Their being preserved as a *distinct people* is certainly a strong collateral proof that they shall once more be brought into the Church of God: and their conversion to Christianity will be an incontestable proof of the truth of Divine revelation; and doubtless will become the means of converting multitudes of deists, who will see the prophecies of God, which had been delivered so long before, so strikingly fulfilled in this great event. We need not wonder, if a whole nation should then be born as in a day.

Verse [Romans 11:16](../../../kjv/romans/11/16). ***For if the first fruit*****be*****holy*** — As the consecrating the first fruits to God was the means of drawing down his blessing upon the rest, so the conversion of Abraham to the true faith, and the several Jews who have now embraced Christianity, are pledges that God will, in process of time, admit the whole Jewish nation into his favour again, so that they shall constitute a part of the visible Church of Christ.
***If the root*****be*****holy, so are the branches.*** — The word *holy* in this verse is to be taken in that sense which it has so frequently in the Old and New Testaments, viz. *consecrated, set apart to* *sacred uses*. It must not be forgotten that the first converts to Christ were from among the *Jews*; these formed the *root* of the Christian Church: these were *holy*, αγιοι, *consecrated* to God, and those who among the Gentiles were converted by their means were also αγιοι, *consecrated*; but the chief reference is to the ancestors of the Jewish people, Abraham, Isaac, and Jacob; and, as these were *devoted to God* and received into his covenant, all their posterity, the *branches* which proceeded from this *root*, became entitled to the same privileges: and as the *root* still remains, and the *branches* also, the descendants from that root still remain: they still have a certain title to the blessings of the covenant; though, because of their obstinate unbelief, these blessings are suspended, as they cannot, even on the ground of the *old covenant*, enjoy these blessings but through *faith*: for it was when Abraham *believed* God that it was accounted to him for righteousness; and thus he became an heir of the righteousness which is by faith.

Verse 17. ***And if some of the branches***, c.] If the present nation of the Jews, because of their unbelief, are cut off from the blessings of the Church of God, and the high honour and dignity of being his peculiar people *and thou, being a wild* *olive*-ye *Gentiles*, being without the knowledge of the true God, and consequently bringing forth no fruits of righteousness, *wert* *grafted in among them*-are now inserted in the original stock, having been made partakers of the faith of Abraham, and consequently of his blessings; and enjoy, as the people did who sprang from him, *the fatness of the olive tree*-the promises made to the patriarchs, and the spiritual privileges of the Jewish Church:-

Verse 18. ***Boast not against the branches.*** — While you are ready to acknowledge that you were included in the covenant made with Abraham, and are now partakers of the same blessings with him, do not *exult over*, much less *insult, the branches*, his present descendants, whose place you now fill up, *according to the* *election of grace*: for remember, ye are not the *root*, nor do ye *bear the root, but the root bears you*. You have not been the *means* of deriving any blessing on the Jewish people; but through that very people, which you may be tempted to despise, all the blessing and excellencies which you enjoy have been communicated to you.

Verse 19. ***Thou wilt say then***, c.] You may think that you have reason to exult over them because it is a fact that God has been displeased with them, and therefore has *broken them off*; has cast them out of the Church, and taken you into it in their place.

Verse 20. ***Well; because of unbelief***, c.] This statement is all true but then, consider, *why* is it that they were *cast out*? Was it not *because* of their unbelief? And you stand by *faith*: you were made partakers of these blessings by faith; be not *high-minded*; let this humble, not exalt you in your own estimation; for if the blessings were received by *faith*, consequently not by works; and if not by works, you have no merit; and what you have received is through the mere mercy of God. They once stood by *faith*; they gave place to *unbelief*, and fell: you stand now by *faith*; but it is as possible for you to be unfaithful as it was for them, and consequently *you* may fall under the Divine displeasure, as *they* have done; be not high-minded, but fear; watch over yourselves with godly jealousy.

Verse 21. ***For if God spared not the natural branches*** — If He, in his infinite justice and holiness, could not tolerate sin in the *people whom he foreknew*, whom he had so *long loved*, cherished, miraculously preserved and blessed; take heed *lest he also spare* *not thee*. Be convinced that the same righteous principle in him will cause him to act towards you as he has acted towards them, if you sin after the similitude of their transgression; and to this, self-sufficiency and self-confidence will soon lead you. Remember, therefore, the rock whence you were hewn, and the hole of the pit whence ye were digged. Depend incessantly on God's free grace, that ye may abide in his favour.

Verse 22. ***Behold therefore the goodness*** — The exclamation, *Behold the goodness of God*! is frequent among the Jewish writers, when they wish to call the attention of men to particular displays of God's mercy, especially towards those who are singularly unworthy. See several instances in *Schoettgen*.
***And severity of God*** — As χρηστοτης, *goodness*, signifies the essential quality of the Divine nature, the fountain of all good to men and angels, so αποτομια, *severity*, as it is here translated, signifies that particular exercise of his *goodness* and holiness which leads him to sever from his mystical body whatsoever would injure, corrupt, or destroy it. The apostle in these verses uses a metaphor taken from engrafting, εγκεντρισις, from the verb εγκεντριζω, from εν, *in*, and κεντριζω, *to* *puncture*, because engrafting was frequently done by making a *puncture* in the bark of a tree, and then *inserting* a *bud* taken from another. This was the practice in the Roman agriculture, as we learn from Virgil, Georg. ii, ver. 73:-
The apostle, having adopted this metaphor as the best he could find to express that act of God's justice and mercy by which the Jews were rejected, and the Gentiles elected in their stead, and, in order to show that though the Jewish tree *was cut down*, or its *branches lopped off*, yet it was not *rooted up*, he informs the Gentile believers that, as it is *customary* to insert a *good scion* *in a bad* or *useless* stock, they who were bad, contrary to the custom in such cases, were grafted in a *good stock*, and their growth and fruitfulness proclaimed the excellence and vegetative life of the stock in which they were inserted. This was the *goodness* of the heavenly gardener to them; but it was *severity*, αποτομια, an act of *excision* to the Jews.
The reader will observe that this term belongs to engrafting: often, in this operation, a part of a *branch* is cut off; in that part which remains in connection with the tree a little slit is made, and then a small twig or branch taken from another tree is, at its lower end, shaved thin, wedge-like, and then inserted in the cleft, after which the whole is tied together, clayed round, c., and the bark unites to bark and the *stock* and the *scion* become thus one tree, the juices of the whole stock circulating through the tubes of the newly-inserted twig; and thus both live, though the branch inserted bears a very different fruit from that which the parent stock bore. I have often performed this operation, and in this very way, with success: and I cannot conceive that the apostle could have chosen a more apt or more elegant metaphor. The *Jewish tree* does not bring forth proper fruit; but it will answer well to ingraft a proper fruit-bearing tree on. The *Gentiles* are a *wild olive*, which is a tree that bears no fruit; but it may be made to bear if grafted on the Jewish *stock. Some of the branches were cut off*, that the branches of this wild olive might be inserted: the act by which this insertion is made is termed αποτομια, *goodness, benignity*: the act by which the branches of the original stock are broken off is termed αποτομια, *excision*; from απο, *from*, and τεμνω, *I cut*, still keeping the metaphor taken from engrafting in view. Now, let the apostle's mode of reasoning be observed: the tree is *cut down*, or its *branches lopped off*; but the tree is not *rooted* *up*. The Jews have stumbled, but not so as to *fall* irrecoverably; for *if they abide not still in unbelief*, they shall be grafted in, [Romans 11:23](../../../kjv/romans/11/23). The Gentiles which are grafted in on these cut-off branches, like the scion inserted into another stock, *partake of* *the root*, which absorbs from the earth the nutritious juices, *and* *the fatness* of the Jewish tree, the blessings and privileges which that people have long enjoyed, in consequence of the Abrahamic covenant, [Romans 11:17](../../../kjv/romans/11/17); *the root*, the Jewish covenant, *bears them*: not they the *root*, [Romans 11:18](../../../kjv/romans/11/18). As, therefore, the continuance of the Gentiles as the Church and people of God depends upon their interest in the Abrahamic covenant, the blessings of which they derive through the medium of the Jews, they should be grateful to God, and tolerant to those through whom they have received such blessings. And as, in the case of grafting, the prosperity of the engrafted scion depends on the existence of the parent stock, so the continuance of the Gentiles in this state of favour, (following the metaphor,) in a certain way depends on the continuance of the Jewish people: and *they* are preserved, as so many *scions* which are in process of time to be engrafted on the *Gentiles*; and thus the *Gentiles* shall become the *means* of salvation to the *Jews*, as the *Jews* have been the means of salvation to the *Gentiles*. Following, therefore, the metaphor a little farther, which seems to have been so well chosen in all its parts, the continued existence of the Jews as a distinct people, together with the acknowledgment of the Gentiles, that they have derived their salvation and state of blessedness through them-of which Jesus Christ, born of the stock of David, is the *author*; and the Jewish *Scriptures*, which the Gentiles receive as inspired by God, are the *evidence*-then, the restoration of the Jews to the favour of God is a necessary consequence, and indeed seems to be the principal end in reference to which the apostle reasons. The Gentiles, however, are to take care that the restoration of the Jews be not at *their* expense; as *their* calling and election were at the expense of the *Jews*: the *latter* being cut off, that the *former* might be grafted in, [Romans 11:19](../../../kjv/romans/11/19). Of this there is no kind of necessity, for the original stock, the Abrahamic covenant, is sufficient to receive them all; and so Jews and Gentiles become one eternal flock, under one Bishop and Shepherd of all their souls.

Verse 23. ***If they abide not in unbelief*** — So, we find that their rejection took place in consequence of their *wilful* obstinacy: and, that they *may* return into the fold, the door of which still stands open.
***For God is able to graft them in again.*** — Fallen as they are and degraded, God can, in the course of his providence and mercy, restore them to all their forfeited privileges; and this will take place if *they abide not in unbelief*: which intimates that God has furnished them with all the *power* and *means* necessary for *faith*, and that they *may believe* on the Lord Jesus whenever they will. The *veil* now continues on their heart; but it is not a veil which God has spread there, but a veil occasioned by their own voluntary and obstinate unbelief: and, when they shall turn to the Lord, (Jesus,) the veil shall be taken away. See what the apostle has said, [2 Corinthians 3:6-18](../../../kjv/2-corinthians/3/6-18).

Verse 24. ***The olive tree, which is wild by nature*** — Which is κατα φυσιν, *naturally*, wild and barren; for that the *wild olive* bore no fruit is sufficiently evident from the testimony of the authors who have written on the subject; hence the proverb, Ακαρποτερος αγριππου· more unfruitful than the wild olive. Λακωνες γαρ αγριαν ελαιαν αγιππον καλουσι· for the Lacedemonians term the wild olive αγριππον. See SUIDAS. And hence HESYCHIUS interprets αγριελαιος, *the wild olive*, (the word used here by St. Paul,) by ακαρπος, *unfruitful*: and the reason given in DIOGEN. Proverb. Cent. ii. n. 63, is φυτον γαρ εστιν ὁ αγριππος ακαρπον· *for the wild olive is an unfruitful tree*. On this account the apostle very properly says: *Thou wert cut*, εκ της κατα φυσιν αγριελαιου, *out of that olive which is uncultivated*, because it is *barren*: the κατα φυσιν does not refer here to its being *naturally* barren; but to its being *commonly* or *customarily* permitted to remain so. And that this is the import of the phrase here is evident from the next clause of the verse.
***And wert grafted contrary to nature*** — παρα φυσιν, *contrary* to all *custom*; for a scion taken from a *barren* or *useless* tree is scarcely ever known to be grafted into a good stock; but here the *Gentiles*, a *fruitless* and *sinful race*, are grafted on the ancient *patriarchal stock*. Now, if it was possible to effect such a change in the *state* and *disposition* of the *Gentiles*, who were αθεοι εν τῳ κοσμῳ, [Ephesians 2:12](../../../kjv/ephesians/2/12), *without God*, ATHEISTS, *in the world*; how much more possible is it, speaking after the manner of men, to bring about a similar change in the *Jews*, who acknowledge the one, only, and true God, and receive the law and the prophets as a revelation from him. This seems to be the drift of the apostle's argument.

Verse 25. ***I would not-that ye should be ignorant of this**********mystery*** — Mystery, μυστηριον, signifies any thing that is *hidden* or *covered*, or not *fully made manifest*. The Greek word seems to have been borrowed from the Hebrew מסתר *mistar*, from the root סתר *sathar*, to *hide, conceal*, c. though some derive it from μυεισθαι, *to be initiated into sacred rites*, from μυειν, *to* *shut up*. In the New Testament it signifies, generally, *any thing* *or doctrine that has not, in former times, been fully known to* *men:* or, *something that has not been heard of,*or*which is so* *deep, profound, and difficult of comprehension, that it cannot be* *apprehended without special direction and instruction*: here it signifies the doctrine of the *future restoration of the Jews*, not fully known in *itself*, and not at all known as to the *time* in which it will take place. In [Romans 16:25](../../../kjv/romans/16/25) it means the *Christian religion*, not known till the advent of Christ. The apostle wished the Romans not to be ignorant of this mystery, viz. that such a thing was intended; and, in order to give them as much instruction as possible on this subject, he gives them some characteristic or sign of the times when it was to take place.
***Lest ye should be wise in your own conceits*** — It seems from this, and from other expressions in this epistle, that the converted Gentiles had not behaved toward the Jews with that decorum and propriety which the relation they bore to them required. In this chapter the apostle strongly guards them against giving way to such a disposition.
***Blindness in part is happened to Israel*** — Partial blindness, or blindness to a *part of them*; for they were not all unbelievers: several thousands of them had been converted to the Christian faith; though the *body* of the nation, and especially its *rulers*, civil and spiritual, continued opposed to Christ and his doctrine.
***Until the fulness of the Gentiles be come in.*** — And this blindness will continue till the Church of the Gentiles be fully completed-till the Gospel be preached through all the nations of the earth, and multitudes of heathens every where embrace the faith. The words πληρωμα των εθνων may be borrowed from the מלא הגוים *melo haggoyim, a multitude of nations*, which the Septuagint translate by πληθος εθνων. By the πληρωμα, or *fulness*, a great *multitude* may be intended, which should be so dilated on every hand as to fill *various regions*. In this sense the words were understood by *Solomon ben Melec*, ארצות הגוים שימלאו מהם. The *nations of the Gentiles shall be filled with them*: the apostle, therefore, seems to give this sense of the mystery-that the Jews will continue in a state of blindness till such time as a *multitude of nations*, or *Gentiles*, shall be converted to the Christian faith; and the Jews, hearing of this, shall be excited, by a spirit of emulation, to examine and acknowledge the validity of the proofs of Christianity, and embrace the faith of our Lord Jesus Christ.
We should not restrict the meaning of these words too much, by imagining,
1. That the *fulness* must necessarily mean *all the* *nations of the universe*, and all the *individuals* of those nations: probably, no more than a *general* spread of Christianity over many nations which are now under the influence of *Pagan* or *Mohammedan* superstition may be what is intended.
2. We must not suppose that the *coming in* here mentioned necessarily means, what most religious persons understand by *conversion*, a thorough change of the whole heart and the whole life: the acknowledgment of the Divine mission of our Lord, and a cordial embracing of the Christian religion, will sufficiently fulfil the apostle's words. If we wait for the conversion of the *Jews* till such a time as *every Gentile and Mohammedan soul* shall be, in this *especial* sense, converted to God, then-we shall wait for ever.

Verse 26. ***And so all Israel shall be saved*** — Shall be brought *into the way of salvation*, by acknowledging the Messiah; for the word certainly does not mean eternal glory; for no man can conceive that a time will ever come in which every Jew then living, shall be taken to the *kingdom of glory*. The term *saved*, as applied to the Israelites in different parts of the Scripture, signifies no more than *their being gathered out of the nations of* *the world, separated to God*, and *possessed of the high privilege* *of being his peculiar people*. And we know that this is the meaning of the term, by finding it applied to the body of the Israelites when this alone was the sum of their state. See the *Preface*, page viii, c.
***As it is written*** — The apostle supports what he advances on this head by a quotation from Scripture, which, in the main, is taken from [Isaiah 59:20](../../../kjv/isaiah/59/20): The Deliverer shall come out of Zion, and turn away ungodliness from Jacob. Now this cannot be understood of the manifestation of Christ among the Jews or of the multitudes which were converted *before, at*, and for some time *after*, the day of pentecost; for these times were all *past* when the apostle wrote this epistle, which was probably about the 57th or 58th year of our Lord; and, as no remarkable conversion of that people has since taken place, therefore the fulfilment of this prophecy *is yet to take place*. In what manner Christ *is to come* *out of Zion*, and in what *way* or by what *means* he is to *turn* *away transgression from Jacob*, we cannot tell; and to attempt to *conjecture*, when the time, occasion, means, &c., are all in *mystery*, would be more than reprehensible.

Verse 27. ***For this*****is*****my covenant unto them, when I shall take**********away their sins.*** — The reader on referring to [Isaiah 59:20](../../../kjv/isaiah/59/20), [Isaiah 59:21](../../../kjv/isaiah/59/21), will find that the words of the original are here greatly abridged. They are the following: -
*And the Redeemer shall come to Zion, and unto them that turn* *from transgression in Jacob, saith the Lord. As for me, this is* *my covenant with them, saith the Lord, My Spirit that is upon* *thee, and my words which I have put in thy mouth, shall not depart* *out of thy mouth, nor out of the mouth of thy seed, nor out of the* *mouth of thy seed's seed, saith the Lord, from henceforth and for* *ever*.
For the manner in which St. Paul makes his quotation from Scripture, see the observations at the end of the preceding chapter, ([Romans 10:21](../../../kjv/romans/10/21) (note), Part I.). The whole of these two verses should be read in a parenthesis, as I have marked them in the text; for it is evident that the 25th verse should be immediately connected with the 28th.
It may not be amiss to subjoin here a collection of those texts in the Old Testament that seem to point out a restoration of the Jewish commonwealth to a higher degree of excellence than it has yet attained. [Isaiah 2:2-5](../../../kjv/isaiah/2/2-5); [Isaiah 19:24](../../../kjv/isaiah/19/24), [Isaiah 19:25](../../../kjv/isaiah/19/25); [Isaiah 25:6](../../../kjv/isaiah/25/6), etc.; [Isaiah 30:18](../../../kjv/isaiah/30/18), [Isaiah 30:19](../../../kjv/isaiah/30/19), [Isaiah 30:26](../../../kjv/isaiah/30/26); [Isaiah 60:1-22](../../../kjv/isaiah/60/1-22); [Isaiah 65:17-25](../../../kjv/isaiah/65/17-25); [Jeremiah 31:10-12](../../../kjv/jeremiah/31/10-12); [Jeremiah 46:27](../../../kjv/jeremiah/46/27), [Jeremiah 46:28](../../../kjv/jeremiah/46/28); [Ezekiel 20:34](../../../kjv/ezekiel/20/34), [Ezekiel 20:40](../../../kjv/ezekiel/20/40), etc.; [Ezekiel 28:25](../../../kjv/ezekiel/28/25), [Ezekiel 28:26](../../../kjv/ezekiel/28/26); [Ezekiel 34:20](../../../kjv/ezekiel/34/20), etc.; [Ezekiel 36:8-16](../../../kjv/ezekiel/36/8-16); [Ezekiel 37:21-28](../../../kjv/ezekiel/37/21-28); [Ezekiel 39:25](../../../kjv/ezekiel/39/25), etc.; [Joel 3:1](../../../kjv/joel/3/1), [Joel 3:2](../../../kjv/joel/3/2), [Joel 3:17](../../../kjv/joel/3/17), [Joel 3:20](../../../kjv/joel/3/20), [Joel 3:21](../../../kjv/joel/3/21); [Amos 9:9-15](../../../kjv/amos/9/9-15); [Obadiah 1:17](../../../kjv/obadiah/1/17), [Obadiah 1:21](../../../kjv/obadiah/1/21); [Micah 4:3-7](../../../kjv/micah/4/3-7); [Micah 7:18-20](../../../kjv/micah/7/18-20); [Zephaniah 3:19](../../../kjv/zephaniah/3/19), [Zephaniah 3:20](../../../kjv/zephaniah/3/20).

Verse 28. ***As concerning the Gospel*** — The unbelieving Jews, with regard to the *Gospel* which they have rejected, are at present *enemies* to God, and aliens from his kingdom, under his Son Jesus Christ, on account of that extensive grace which has overturned their *peculiarity*, by admitting the Gentiles into his Church and family: but with regard to the original purpose of *election*, whereby they were chosen and separated from all the people of the earth to be the peculiar people of God, *they are beloved for the* *fathers' sake*; he has still favour in store for them on account of their *forefathers* the *patriarchs*.

Verse 29. ***For the gifts and calling of God***, c.] The *gifts* which God has bestowed upon them, and *the calling*-the invitation, with which he has favoured them he will never revoke. In reference to this point there is no *change of mind* in him and therefore the *possibility* and *certainty* of their restoration to their original privileges, of being the people of God, of enjoying every spiritual blessing with the *fulness of the Gentiles*, may be both reasonably and safely inferred.
*Repentance*, when applied to God, signifies simply *change of* *purpose* relative to some declarations made subject to certain *conditions*. See this fully explained and illustrated by himself, [Jeremiah 18:7-9](../../../kjv/jeremiah/18/7-9).

Verse 30. ***For as ye in times past*** — The apostle pursues his argument in favour of the restoration of the Jews. *As ye*, Gentiles, *in times past*-for many ages back.
***Have not believed*** — Were in a state of alienation from God, *yet* not so as to be totally and for ever excluded,
***Have now obtained mercy*** — For ye are now taken into the kingdom of the Messiah; through *their unbelief*-by that method which, in destroying the Jewish *peculiarity*, and fulfilling the Abrahamic covenant, has occasioned the unbelief and obstinate opposition of the Jews.

Verse 31. ***Even so have these also*** — In like manner the Jews are, through their infidelity, shut out of the kingdom of God:-
***That through your mercy*** — But this exclusion will not be *everlasting*; but this will serve to open a new scene when, through farther displays of mercy to you Gentiles, *they also may obtain* *mercy*- shall be received into the kingdom of God again; and this shall take place whenever they shall consent to acknowledge the Lord Jesus, and see it their privilege to be fellow heirs with the Gentiles of the grace of life.
As sure, therefore, as the Jews were *once* in the kingdom, and the Gentiles were not; as sure as the Gentiles *are now* in the kingdom, and the Jews are not; so surely will the Jews be brought back into that kingdom.

Verse 32. ***For God hath concluded them all in unbelief*** — Συνεκλεισε γαρ ὁ Θεος, God hath *shut* or *locked* them all up under unbelief. This refers to the guilty state of both Jews and Gentiles. They had all broken God's law-the Jews, the written law; the Gentiles, the law written in their hearts; see [Romans 1:19](../../../kjv/romans/1/19); [Romans 1:20](../../../kjv/romans/1/20); [Romans 2:14](../../../kjv/romans/2/14); [Romans 2:15](../../../kjv/romans/2/15). They are represented here as having been *accused* if their transgressions; *tried* at God's bar; found guilty on being tried; *condemned* to the death they had merited; *remanded* to prison, till the sovereign will, relative to their execution, should be announced; *shut* or *locked up*, under the jailer, *unbelief*; and there both continued in the same state, awaiting the execution of their sentence: but God, in his own compassion, moved by no merit in either party, caused a *general pardon* by the Gospel to be proclaimed to *all*. The Jews have refused to receive this pardon on the terms which God has proposed it, and therefore continue *locked up* under *unbelief*. The *Gentiles* have welcomed the offers of grace, and are delivered out of their prison. But, as the offers of mercy continue to be made to all indiscriminately, the time will come when the Jews, seeing the vast accession of the Gentile world to the kingdom of the Messiah, and the glorious privileges which they in consequence enjoy, shall also lay hold on the hope set before them, and thus become with the Gentiles one flock under one shepherd and bishop of all their souls. The same figure is used [Galatians 3:22](../../../kjv/galatians/3/22), [Galatians 3:23](../../../kjv/galatians/3/23). *But the Scripture hath concluded* συνεκλεισεν, locked up *all under* *sin, that the promise, by faith of Christ Jesus, might be given to* *them that believe. But before faith came, we were kept*, εφρουρουμεθα, we were guarded as in a strong hold, *under the law;* *shut up*, συγκεκλεισμενοι, locked up together *unto the faith which* should afterwards be revealed. It is a fine and well chosen metaphor in both places, and forcibly expresses the guilty, helpless, wretched state of both *Jews* and *Gentiles*.

Verse 33. ***O the depth of the riches both of the wisdom and**********knowledge of God!*** — This is a very proper conclusion of the whole preceding discourse. *Wisdom* may here refer to the *designs* of God; *knowledge*, to the *means* which he employs to accomplish these designs. The *designs* are the offspring of infinite wisdom, and therefore they are all right; the *means* are the most proper, as being the choice of an infinite knowledge that cannot err; we may safely credit the goodness of the *design*, founded in infinite *wisdom*; we may rely on the due accomplishment of the *end*, because the *means* are chosen and applied by infinite knowledge and skill.

Verse 34. ***For who hath known the mind of the Lord?*** — Who can pretend to penetrate the counsels of God, or fathom the reasons of his conduct? His designs and his counsels are like himself, *infinite*; and, consequently, inscrutable. It is strange that, with such a scripture as this before their eyes, men should sit down and coolly and positively write about counsels and decrees of God formed from all eternity, of which they speak with as much confidence and decision as if *they* had formed a part of the council of the Most High, and had been with him in the beginning of his ways! A certain writer, (Mr. Perkins,) after having entered into all these counsels, and drawn out his *black-lined* scheme of absolute *and eternal reprobation*, with all its causes and effects; and then his *light-lined* scheme of absolute and eternal ELECTION, with all its causes and effects, all deduced in the most regular and graduated order, link by link; concludes with [Romans 11:33](../../../kjv/romans/11/33): *O the depth of the riches both of the wisdom and knowledge of God!* *how* UNSEARCHABLE *are his judgments, and his ways* PAST FINDING OUT! But this writer forgot that *he* had *searched out God's judgments* in the one case, and *found out his ways* in the other: and that he had given, as a proof of the success of his researches, a complete exhibition of the *whole scheme*! This conduct is worthy of more than mere reprehension; and yet he who differs from such opinions gives, in the apprehension of some, this proof of his being included in some of the links of the *black list*! We may rest with the conviction, that God is as *merciful* and *good* in all his ways, as he is *wise* and *just*. But as we cannot comprehend him, neither can we his operations, it is our place, who are the objects of his infinite mercy and kindness, to adore in silence, and to obey with alacrity and delight.

Verse [Romans 11:35](../../../kjv/romans/11/35). ***Or, who hath first given to him*** — Who can pretend to have any *demands* upon God? To whom is he *indebted*? Have either Jews or Gentiles any *right* to his blessings? May not he bestow his favours *as* he pleases, and to *whom* he pleases? Does he do any injustice to the *Jews* in choosing the *Gentiles*! And was it because he was under obligation to the *Gentiles* that he has chosen them in the place of the *Jews*? Let him who has any *claim* on God prefer it; and he shall be *compensated*.
But how can the CREATOR be indebted to the *creature*? How can the CAUSE be dependent on the *effect*? How can the AUTHOR of *providence*, and the FATHER *of every good and perfect gift*, be under obligation to *them* for whom he provides, and who are wholly *dependent* on his bounty?

Verse [Romans 11:36](../../../kjv/romans/11/36). ***For of him***, c.] This is so far from being the case, *for* εξ αυτου, OF *him*, as the original designer and author *and* δι αυτου, BY *him*, as the prime and efficient cause; *and* εις αυτον, TO *him*, as the ultimate end for the manifestation of his eternal glory and goodness, *are all things* in *universal nature*, through the whole compass of *time* and *eternity*.
The Emperor *Marcus Antoninus* (εις εαυτον lib. iv.), has a saying very much like this of St. Paul, which it is very probable he borrowed from this epistle to the Romans. Speaking of *nature*, whom he addresses as God, he says, Ω φυσις εκ σου παντα, εν σοι παντα, εις σε παντα; *O, Nature!* OF *thee are all things;* IN *thee* *are all things;* TO *thee are all things*. Several of the Gentile philosophers had expressions of the same import, as may be seen in *Wetstein's* quotations.
***To whom be glory*** — And let him have the praise of all his works, from the hearts and mouths of all his intelligent creatures, *for ever* - throughout all the generations of men. *Amen* - so be it! Let this be established for ever!
I. THE apostle considers the designs of God inscrutable, and his mode of governing the world incomprehensible. His designs, schemes, and ends are all infinite, and consequently unfathomable. It is impossible to account for the dispensations either of his justice or mercy. He does things under both these characters which far surpass the comprehension of men. But though his dispensations are a great deep, yet they are never self-contradictory: though they far surpass our *reason*, yet they never *contradict* reason; nor are they ever *opposite* to those ideas which God has implanted in man, of goodness, justice, mercy, and truth. But it is worthy of remark, that we can more easily account for the dispensations of his *justice* than we can for the dispensations of his *mercy*. We can every where see ten thousand reasons why he should display his justice; but scarcely can we find *one* reason why he should display his mercy. And yet, these displays of mercy for which we can scarcely find a reason, are infinitely greater and more numerous than his displays of justice, for which the reasons are, in a vast variety of cases, as obvious as they are multiplied. The sacrifice of Christ is certainly an infinite reason why God should extend, as he does, his mercy to all men; but Jesus Christ is the *gift of God's love*: who can account for the *love* that gave him to redeem a fallen world? The Jews have fallen under the displeasure of Divine justice: why they should be objects of this displeasure is at once seen in their ingratitude, disobedience, unbelief, and rebellion. But a most especial providence has watched over them, and preserved them in all their dispersions for 1700 years: who can account for *this*? Again, these very persons have a most positive promise of a future deliverance, both great and glorious: *why* should this be? The Gentile world was long left without a Divine revelation, while the Jews enjoyed one: who can account for *this*? The Jews are now cast out of favour, in a certain sense, and the reasons of it are sufficiently obvious; and the Gentiles, without any apparent reason, are taken into favour. In all these things *his judgments* *are unsearchable, and his ways past finding out*!
II. Once more: Let it be remarked that, although God is every where promising and bestowing the greatest and most ennobling privileges, together with an eternal and ineffable glory, for which we can give no reason but his own endless goodness, through the death of his Son; yet, in no case does he remove those privileges, nor exclude from this glory, but where the reasons are most obvious to the meanest capacity.
III. This epistle has been thought by some to afford proofs that God, by an eternal decree, had predestinated to eternal perdition millions of millions of human souls before they had any existence, except in his own purpose, and for no other reason but his sovereign pleasure! But such a *decree* can be no more found in this *book*, than such a *disposition* in the *mind* of Him who is the *perfection*, as he is the *model*, of wisdom, goodness, justice, mercy, and truth. May God save the reader from profaning his name, by suppositions at once so monstrous and absurd!

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