where we are not willing to confess our faults. There is no true attachment to a father or mother or friend, unless we arc willing on all proper occasions to avow it. And so there can be no true religion where there is too much pride, or vanity, or love of the world, or fear of shame to confess it. (3.) Those who never profess any religion have none; and they are not safe. To deny God the Saviour before men is not safe. They who do not profess religion, profess the opposite. The j'eaZ feelings of the heart will be expressed in the life. And they who profess by their lives that they have no regard for God and Christ, for heaven and glory, must expect to be met in the last day as those who deny the Lord that bought them, and who bring upon themselves quick destruction. 2 Pet. i. 2.
11. For the Scripture saith, fee. Isa. xxviii. IG. This was the unifjrm doctrine of the Scripture, that he who holds an opinion on the subject of religion -will not be ashamed to avow it. This is the nature of religion, and without this there can be none. See this passage explained in Rom. ix. S.').
12. For there is no difference. In the previous verse Paul had quoted a passage from Isa. xxviii. IG, which says that every one (Greek, tt^;) that believelh shall not be ashamed; that is, every one of every nation and kindred. This implies that it was not to be confined to the Jews. This thought he now further illustrates and confirms by expres.sly declaring that there is no difi'erence between the Jew and the Greek. This doctrine it was one main desiu^n of the epistle to establish, and it is fully proved in t!ie course of the argunnMit in ch. i — iv. See particularly eh, iii.2G— 30. When the apostle says there is no difference between ihcm,
13 For " whosoever shall call
he means in regard to the subject under discussion. In many respects there might be-a difference; but not in the ■way of justification before God. There all had sinned; all had foiljed of obeying the law; and all must be justi6ed in the same way, by faith in the Lord Jesus Christ. The word difference (Ji:LTT'.K:i') means distinction, diversity. It also means eminence, excellence, advantage. There is no eminence or advantage which the Jew has over the Greek in regard to justification before Qod. ^ The Jew. That portion of mankind which professed to yield obedience to the law of Moses. T| The Greek. Literally, those who dwelt in Greece, or those who spoke the Greek language. As the Jews, however, were acquainted chiefly with the Greeks, and knew little of other nations, the name Greek among them came to denote all who were not Jews; that is, the same as the Gentiles. The terms " Jew and Greek," therefore, include all mankind. There is no difference among men about the terms of salvation; they are the same to all. This truth is frequently taught. It was a most important doctrine, especially in a scheme of religion that was to be preached to all men. It was very offensive to the Jews, who had always regarded themselves as a peculiarly favoured people. Against this, all their prejudices were roused, as it completely overthrew all their own views of national eminence and pride, and admitted despised Gentiles to the same privileges with the long favoured and chosen people of God. The apostles, therefore, were at great pains fully to establish it. See Acts x. 9. Gal. iii. 28. f For the same Lord over all, &c. For there is the same Lord of all; that is, the Jews and Gentiles have one common Lord. Comp. Rom, iii. 29, 30. The same God had formed them, and ruled them; and God now opened the same path to life. See this fuiiy presented in Paul's address to the people of Athens, in Acts xvii.
there was but one God; as all, Jews and Gentiles, were his creatures; as I one law was applicable to all; as all I had sinned; and as all were exposed I to wrath; so it was reasonable that there should be the same -way of return— through the mere mercy of God. Against this the Jew ought not to object; and in this he and the Greek should rejoice. ^ Is rich unto all {ttkcvtZjv ik -rruvTac). The word rich means to have abundance, to have in store much more than is needful for present or personal use. It is commonly applied to wealth. But applied to God, it means that he abounds in mercy or goodness towards others. Thus Eph. ii. 4, " God, who is rich in mercy" &c. 1 Tim. vi. 1 7, 1 8, " Charge them that are rich in this world... that they be rich in good xvorks.'* James ii. 5, " God hath chosen the poor....rich in faith;" i.e. abounding in faith and good works, &c. Thus God is said to be rich towards all, as he abounds in mercy and goodness towards them in the plan of salvation. '\ That call vpon Jam. This expression means pi-operly to sicpplicate, to invoke, as in prayer. As prayer constitutes no small part of religion; and as it is a distinguishing characteristic of those who are true Christians (Acts xi. 11, "Behold he prayeth"); to call on the name of the Lord is put for religion itself, and is descriptive of acts of devotion towards God. 1 Pet. i. 17, " And if ye call on the Father," &c. Acts ii. 21; ix. 14, "He hath authority....to bind all that call oji thy name." Acts vii. 59; xxii. 16. Gen. iv. 26, " Then began men to call on the name of the Lord."
13. For whosoever shall call, &c. This sentiment is found substantially in Joel ii. 32, " And it shall come to pass, that whosoever ^hall cidl on the name of the Lord shall be delivered." This is expressly applied to the times of the gospel, by Peter, in Acts ii. 21.
14 How then shall they call on him in whom they have not believed? and how shall they
believe in him of whom they have not heard? and how shall they hear without a preacher?,
See Note on that place. To call on the name of the Lord is the same as to call on the Lord himself. The word name is often used in this manner. "The name of the Lord is a strong tower," &c. Prov. xviii. 10. "The name of the God of Jacob defend thee." Ps. XX. 1. That is, God himself is a strong tower, &c. It is clear from what follows, that the apostle applies this to Jesus Christ; and this is one of the numerous instances in which the writers of the New Testament apply to him expressions which in the Old Testament are applicable to God. See 1 Cor. i. 3. ^ Sliall be saved. This is the uniform promise. See Acts ii. 21; xxii. 16, "Arise, and be baptized, and wash away thy sins, calling on the natne cf the I^ovd^' This is proper and indispensable, because, (1.) We have sinned against God, and it is right that we should confess it. (3.) Because he only can pardon us, and it is fit, that if we obtain pardon, we should ask it of God. (3.) To call upon him is to acknowledge him as our Sovereign, our Father, and our Friend; and it is right that we render him our homage. It is implied in this, that we call upon him with right feelings; that is, with a humble sense of our sinfulness and our need of pardon, and with a willingness to receive eternal life as it is offered us in the gospel. And if this be done, this passage teachtes us that all may be saved who will do it. lie will cast none away who come in this manner. The invitation and the assurance extend to all nations and to men of all times.
14. How then shall they coll, &c. The apostle here adverts to an objection which mi;^ht be urged to his argument. His doctrine was, that faith in Chiist was essential to justification and salvation; and that this was needful for all; and that, without this, man must perish. The objection was, that they could not call on him in whom they had not believed; that they could not believe in him of whom they had not heard; and that this was
God himself, so that a large part of the world was destitute of the gospel, and 171 fact did not believe, ver. 16, 17. The objection had particular reference to the Jews; and the ground of injustice which a Jew would complain of, would be, that the plan made salvation dependent on faith, when a large part of the nation had not heard the gospel, and had had no opportunity to know it. This objection the apostle meets, so far as it was of importance to his argument, in ver. 18 — 21. The first part of the objection is, that they could " not call on him in whom they had not believed." That is, how could they call on one in whose existence, abihl}', and willingness to help, they did not believe 1 The objection is, that in order to our calling on one for help, we must be satisfied that there is such a being, and that he is able to aid us. This remark is just, and every man feels it. But the point of the objection is, that sufficient evidence of the divine mission and claims of Jesus Christ had not been given to authorize the doctrine that eternal salvation depended on belief in him, or that it wotdd be right to suspend the eternal happiness of Jew and Gentile on this. 1 JIow shall they believe in him, Sec. This position is equally undeniable, that men could not believe in a being of whom they had not heard. And the implied objection was, that men could not be expected to believe in one of whose existence they knew nothing, and, of course, that they could not be blamed for not doing it. It was not right, therefore, to make eternal life depend, both among Jews and Gentiles, on faith in Christ. H.^lud how shall they hear, &.C. How can men hear, unless some one pra-
15 And liovv^ shall they preach, except they be sent? as it is written, ° How beautiful are the
i:lnim to them, or preach to them that which is to be heard and believed 1 This is also true. The objection thence derived is, that it is not right to condemn men for not beUeving what has never been proclaimed to them; and, of course, that the doctrine that eternal life is suspended on faith cannot be just and right.
15, J^nd hoxv shall they preach. In what way shall there be preachers, unless they are commissioned by God 1 The word " Aow" does not refer to the manner of preaching, but to the fact that there would be no preachers at all unless they were sent forth. To preach means to proclaim in a public manner, as a crier does. In the Scriptures it means to proclaim the gospel to men. "5 Except they be sent. That is, except they are divinely commissioned, and sent forth by God. This was an admitted doctrine among the Jews, that a proclamation of a divine message must be made by one who was commissioned by God for that purpose. Jer. xxiii. 21; i. 7; xiv. 14, 15; vii. 25. He who sends a message to men can alone designate the proper persons to bear it. The point of the objection, therefore, was this: Men could not believe unless the message was sent to them; yet God had not actually sent it to all men: it could not, therefore, be just to make eternal life depend on so impracticable a thing as faitli, since men had not the means of believing. 1 ^s it is xvritten. In Isa. lii. 7. ^ Hoxo beantifid, &c. The reason why this passage is introduced here is, that it confirms what had just been advanced in the objection — the importance and necessity of there being messengers cf salvation. That importance is seen in the high encomium which is passed on them in the sacred Scriptares. They are regarded as objects peculiarly attractive; their necessity is T 3
feet of them that preach the gospel of peace, and bring glad tidings of good things!
fully recognised; and a distinguished rank is given to them in the oracles of God. Ho-u) beautiful. How attractive, how lovely. This is taken from the Hebrew, with a slight variation. In the Hebrew, the words " upon the mountains" occur, which makes the passage more picturesque, though the sense is retained by Paul. The image in Isaiah is that of a herald seen at first leaping cr running on a distant hill, when he first comes in sight, with tidings of joy from a field of battle, or from a distant land. Thus, the appearance of such a man to those who wers in captivity, would be an image full of gladness and joy. 1 Are the feet. Many have supposed that the meaning of this expression is thi«; The feet of a herald, naked and dusty from travelling, would be naturally objects of disgust. But that which would be naturally disagreeable is thus made pleasant by the joy of the message. But this explanation is far-fetched, and wants parallel instances. Besides, it is a violation of the image which the apostle had used. That was a distant object— a herald running on the distant liills; and it supposes a picture too remote to observe distinctly theyeei', whether attractive or not. The meaning of it is clearly this: ' how beautiful is the coining or the rimning of such a herald.' The feet are emblematic of his coming. Their rapid motion would be seen; and their rapidity would be beautiful from the desire to hear the message vv'hich he brought. The v/nole meaning of the passage, then, as applied to ministers of the gospel, is, that their coming is an attractive object, regarded with deep interest, and productive of joy — an honom-ed and a delightful employment. ^ That preach, &c. Literally," that evangelize peace." That proclaim the good news of peace; or bring the glad message of peace. *S And
1 6 But " they have not all obeyed the g-ospol. For Esaias saith, * Lord, who hath believed ^ our ^ report.
bri})^ glad tidings, &c. Literally, " and evangelize good things;" or that bring the glad message of good things. Peace here is put for good of any kind; and as the apostle uses it, for the news of reconciliation with God by the gospel. Peace, at the end of the conflicts, distresses, and woes of war, is an image of all blessings. Thus it is put to denote the blessings when a sinner ceases to be the enemy of God, obtains pardon, and is admitted to the joys of those who are his children and friends. The coming of those messengers who proclaim it is joyful to the world. It fills the bosom of the anxious sinner with peace; and they and their message will be regarded with deep interest, as sent by God, and producing joy in an agitated bosom, and peace to the world. This is an illustration of the proper feeling with which we should regard the ministers of religion. This passage in Isaiah is referred by the Jews themselves to the times of the gospel. {Itosenmldler.)
16. But they have not alloheyedthe gospel. It is not easy to see the connexion of this; and it has been made a question whether this is to be regarded as a contirmation of the objection of the Jew, or as a part of the answer of the apostle. After all the attention which I have been al)le to give it, I am inclined to regard it as an admission of the apostle, as if he had said, ' It must be admitted that all have not obeyed the gospel. 8o far as the objection of the Jew arises from that fact, and so far as that fact can bear on the case, it is to be conceded that all have not yielded obedience to the gospel. For this was clearly declared even by the prophet.' Cornp. Acts xxviii. 24. Heb. iv. 2. ^ For Ksaiaa saith. Isa. liii. I. ^ Who hath believed onv report? '/'hat is, Isaiah complains that his declarations respecting the.Messiah had bern rejected by hii countrymen, 'i'hc form of
17 So then faith cometh by hearin*^, and hearing by the word of God.
expression, ' Who hath believed 1' is a mode of saying emphatically that few or none had done it. The great mass of his countrymen had rejected it. This was an example to the purpose of the apostle. In the time of Isaiah this fact existed; and it was not a new thing that it existed in the time of the gospel. Our report. Our message; or that which is delivered to be heard and believed. It originally means the doctrine which Isaiah delivered about the Messiah; and implies that the same thing would occur when the Messiah should actually come. Hence in the liiid chapter he proceeds to give the reasons why the report would not be credited, and why the Messiah would be rejected. It would be because he was a root out of a dry ground; because he was a man of sorrows, &c. And this actually took place. Because he did not come with splendour and pomp, as a temporal prince, he was rejected, and put to death. On substantially the same grounds he is even yet rejected by thousands. The force of this verse, perhaps, may be be?t seen by including it in a parenthesis, " How beautiful are the feet," &c. how important is the gospel ministry — (although it must be admitted, that all have not obeyed, for this was predicted also by Isaiah, &c.)
17. So then faith cometh, &c. This I take to be clearly the language of tho objector. As if he had said, by the very quotation which you have made from Isaiah, it aj)pears that a report was necessary. He did not condemn men for not believing what they had not heard; but he complains of those who did not believe a message actually delivered to them. Even by this passage, therefore, it seems that a message was necessary, that faith comes by hearing, unci hearing by the divine message. It could not be right, therefore, to condemn those who had not obeyed the gospel because they had not heard it; and hence not right to make salvation dependent on a condition which was, by the arrangement of God, put beyond their power. The very quotation from Isaiah, therefore, goes to confirm the objection in the 14th and 15th verses. ^ Jiy hearing. Our translation has varied the expression here, which is the same in two places in the Greek: * Isaiah said who hath believed our report (tj) ctKJn). So then, you must admit that faith comes by that report (?| a^c.7?), and therefore this report or message is necessary.' When it is said that faith com.eth by hearhig, it is not meant that all who hear actually believe, for that is not true; but that faith does not exist unless there is a message, or report, to be heard or believed. It cannot come otherwise than by such a message; in other words, unless there is something made knoivn to be believed. And this shows us at once the importance of the message, and the fact- that men are converted by the instrumentality of truth, and of truth only. ^ And hearing. And the report, or the message Q\ uKCii), is by the word of God; that is, the m.esrage is sent by the command of God. It is his word, sent by his direction, and therefore if withheld by him, those who did not believe could not be blamed. The argument of the objector is, that God could not justly condemn men for not believing the gospel.
] 8. Bnt I say. But to this objection, I, the apostle, reply. The objection had been carried through the previous verses. The apostle comes now to reply to it. In doing this, he does not deny the principle contained in it, that the gospel should be preached in order that men might be justly condemned for not believing it; not that the messengers must be sent by God, not that faith comes by hearing. All this he fully admits. But he proceeds to show, by an ample quotation from
went into all the earth, and their words unto the ends of the world.
the Old Testament, that this had been actually furnished to the Jews and to the Gentiles, and that they -were actually in possession of the message, and could not plead that they had never heard it. This is the substance of his answer, f Have they not heard? A question is often, as it is here, an emphatic way of affirming a thing. The apostle means to affirm strongly that they had heard. The word " they," in this place, I take to refer to the Gentiles. What was the fact in regard to Israel, or the Jew, he shows in the next verses. One main design was to show that the sa7)ie scheme of salvation extended to both Jews and Gentiles. The objection was, that it had not been made known to either, and that therefore it could not be maintained to be just to condemn those who rejected it. 'i'o this the apostle replies that then it was extensively known to both; and if so, then the objection in ver. 14, 15, was not well founded, for in fact the thing existed which the objector maintained to be necessary, to wit, that they had heard, and that preachers had been sent to them. ^ Yes, verily. In the original, a single word, /ur/cvv}i, compounded of /.rsy and:vv and yi. An intense expression, denoting strong affirmation. 1 Their sonnd ivent, &c. These luords are taken in substance from Psalm xix. 4. The psalmist employs them to show that the -iuorks of God, the heavens and the earth, proclaim his existence every where. By using them here, the apostle does not affirm that David had reference to the gospel in them, but he nses them to express his oivn meaiiing-; he makes an affirmation about the gospel in language used by David on another occasion, but without intimating or implying that David had such a reference. In this way we often quote the language of others as expressing in a happy way our own thoughts but without supposing that the author
19 But I say, did not Israel know? First 'Moses saith, " 1 will provoke you to jealousy by
had any such reference. The meaning here is, that that may he affirmed in fact of the gospel which David afiumcd of the works of God, that their found had gone into alt the earth. •[ Their sriund. Literally the sound or tone which is made by a stringed instrument {(p^iyyzi). Also a voice, a report. It means here they have spoken, or declared truth. As applied to the heavens, it would mean that they speak, or proclaim, the wisdom or power of God. As used by Paul, it means that the message of the gospel had been spoken, or proclaimed, far and wide. The Hebrew is " their llne^^ &c. The Septuagint translation is the same as that of the apostle — their voice (o Cf^iyyii mjtZv). The Hebrew word may denote the sti^ing of an instrument, of a harp, &c. and then the tone or sound produced by it; and thus was understood by the Septuagint. The apostle, however, does not afiirm that this was the meaning of the Hebrew; but he conveyed his doctrine in language which aptly expressed it. ^ Into all the earth. In the psalm, this is to be taken irt its utmost signification. The works of God literallij proclaim his wisdom to all lands and to all people. As applied to the gospel, it means that it was spread far and wide, that it had been exten- Bively preached in all lands. ^ Their vjords. In the psalm, the heavens are represented as speaking, and teaching men the knowledge of the true God. IJut the meaning of the a[)ostle is, that the message of the gospel /u;^/ sounded forth; and he referred doubtless to the labours of the ajioplles in jirorlaiming it to the heathen nations. This epistle was written about the year.'iT. During the time which had elapsed after the ascension of Chririt, the gospel had bi^f.i preached extensively in all the Known nations; so that it mi;;ht be eaid that it was proclaimed in those regions designated in the Scripture as the uttermost parts of the earth. Thus it had been proclaimed in Jerusalem, Syria, Asia Minor, Greece, Rome, Arabia, and in the islands of the Mediterranean. Paul, reasoning before Agrippa, says, that h^ could not be ignorant of those things, for they had not been done in a corner. Acts xxvi. 26. In Col. i. 23, Paul says that the gospel had been preached to every creature which is under heaven. See Col. i. G. Thus the great facts and doctrines of the gospel had in fact been made known; and the objection of the Jew was met. It would be snjji cienthi met by the declaration of the psalmist that tha true God was made known by his works, and that therefore they were without excuse (comp. Horn. i. 20); but in fact the gospel had been preached, and its great doctrine and duties had been proclaimed to all nations far and near. 19. But I sail, «^c. Still further to meet the objection, he shows that the doctrine wliicli he was maintaining was actnalhi taught in the Old Testament, t i^id not Israel knoiv? Did not the Jews understand. Is it not recorded in their books, &c. that they had full opportunity to be acquainted with this truth 1 This question is an emphatic way of allirming that they did know. But Paul does not here state -what it was that they knew. That is to be gathered from what he proceeds to say. From that it appears that he referred to the fact that the gospel was to be preached to the Gentiles, and that the Jeivs were to be cast oil". This doctrine followed from what he had already maintained in ver. 1'^, 13, that there was no dillcrcnce in regard to the terms of salvation, and that the Jew had no particular privileges. If so, then the barrier was brukon down; and if the Jews did not believe iu Jesus Christ, they must bo rejected. Against this was the objcc-
20 But Esaias is very bold, and saith, " I was found of them that
tion in ver. 14, 15, that they could not believe; that they had not heard; and tliat a preacher had not been sent to them. If, now, the apostle could show that it was an ancient doctrine of the Jevv'ish prophets that the Gentiles shoxild believe, and that the Jews would not believe, the whole force of the objection would vanish. Accordingly he proceeds to show that this doctrine was distinctly taught in the Old Testament. ^ First. First in order; as we say, in the Jlrst place. If / xvill provoke yoiu These words are taken from Deut. xxxii. 21. In that place the declaration refers to the idolatrous and wicked conduct of the Jews. God says that they had provoked him, or excited his indignation, by worshipping that which was not God, that is by idols; and he, in turn, would excite their envy and indignation by showing favours to those who were not regarded as a people; that is, to the Gentiles. They had shown /at>07n-, or aifection, for that which was not God, and by so doing had provoked him to anger; and he also would show favour to those whom they regarded as no people, and would thus excite their anger. Thus he would illustrate the great principle of his government in 2 Sam. xxii. 26, 27, " With the merciful thou wilt show thyself merciful; with the pure, thou wilt show thyself pure; and with the froward thou wilt show thyself unsavory," i. e. froward. Ps. xviii. 26. I In this passage the great doctrine which; Paul was defending is abundantly es- I tablished — that the Gentiles were to be { brought into the favour of God; and 1 the cause also is suggested to bo the i obstinacy and rebellion of the Jews. It is not clear that Moses had particularly in view the times of the gospel; but he affirms a great principle vi\\\c\\. is applicable to those times — that if the Jews should be rebellious, and prove j themselves unworthy of his favour, that ' favour would be withdrawn, and conferred on other nations. The effect of this I wouldbe, of course, to excite their indignation. This principle the apostle applies to his own times; and affirms that it ought to have been understood by the Jews themselves. \ That are no people. That is, those whom you regard as unworthy the name of a people. Those who have no government, laws, or regular organization; who wander in tribes and clans, and who are under no settled form of society. This was the case with most barbarians; and the Jews, evidently, regarded all ancient nations in this light, as univorthy the name of a people. ^ A foolish nation. The word fool means one void of understanding. But it also means one who is -wicked, or tdolatrails; one who contemns God. Ps. xiv. 1, " The fool hath said in his heart, there is no God." Prov. i. 7, " Fools despise wisdom and instruction." Here it means a nation who had no imderstanding of the true God (ucrc/ViTa). ^ I -cvill anger. My bestowing favours on them will excite your anger. We may remark here, (1.) That God is a sovereign, and has a right to bestow his favours on whom he pleases. (2.) That when men abuse his mercies, become proud, or cold, or dead in his service, he often takes away their privileges, and bestows them on others. (3.) That the effect of his sovereignty is to excite men to anger. Proud and wicked men are always enraged that he bestows his favours on others; and the effect of his sovereign dealings is, to provoke to anger the very men who by their sins have rejected his mercy. Hence there is no doctrine that proud man hates so cordially as he does the doctrine of divine sovereignty; and none that will so much test the character of the wicked.
20. But Esaias. Isaiah Ixv. 1, 2. ^ Is very bold. Expresses the doctrine openly, boldly, without any reserve. The word u.TrcT'-.Ky.'JU) means to dare, to be venturesome, to be bold. It means here that however unpopular
21 But to Israel he saith, All
the doctrine might be, or however dangerous it was to avow that the Jews were extremely wiclied, and that God for their wickedness would cast them off, yet that Isaiah had long since done it. This was the point which Paul was establishing; and against this, the objection was urged, and all the Jewish prejudices excited. This is the reason why he so much insists on it, and is so anxious to defend every part by the writings of acknowledged authority among the Jews — the Old Testament. The quotation is made from the Septuagint, with only a slight change in the order of the phrases. The meaning is, that God was found, or the true knowledge of him was obtained, by those who had not sought after him; that is, by the Gentiles, who had worshipped idols, and who had not sought for the true God. This does not mean that -we are to expect to find God if we do not seek for him; or that in fact any become Christians who do not seek for it, and make an effort. 7^he contrary is abundantly taught in the Scriptures. Ilcb. xi. 6. 1 Chron. xxviii. 8, 9.. Matt. vi. 33; vii. 7. Luke xi. 9. But it means that the Gentiles^ whose characteristic was 710/ that they sought God, would have the gospel sent to them, and would embrace it. The phrase, " I ivas found," in the past tense here, is in the present in the Hebrew, intimating that the time would come when God would say this of himself; that is, that the time would come when the Gentiles would be brought to the knowledge of the true God. This doctrine was one which Isaiah had constantly in his eye, and which he did not fear to bring openly i;eforc the Jews.
21. But to Israel he saith. The preceding quotation cstablislicd the dnrtrine that the Gentiles were to be calloil. But there was still an important part of his argmncnt remaiuino; —
day long I have stretched forth my hands unto a disobedient and gainsaying people.
that' the Jews were to be rejected. This he proceeds to establish; and he here, in the language of Isaiah (Ixv. 2), says that while the Gentiles would be obedient, the character of the Jews was, that they were a disobedient and rebellious people. ^ All day long. Continually, without intermission; implying that their acts of rebellion were not momentary; but that this was the established character of the people. 1 / have stretched forth my' hands. This denotes an attitude of entreaty; a willingness and earnest desire to receive them to favour; to invite and entreat. Proy. i. 24. t A disobedient. In the Hebrew, rdbellioas, contumacious. The Greek answers substantially to that; disbelieving^ not confiding or obeying. ^ Gainsaying. Speaking against; resisting, opposing. This is not in the Hebrew, but the substance of it was implied. The prophet Isaiah proceeds to specify in what this rebellion consisted, and to show that this was their character. Isa. Ixv. 2 — 7. The argument of the apostle is this; viz. the ancient character of the people was that of wickedness; God is represented as stretching out his hands in vain; they rejected him, and he was sought and found by others. It was implied, therefore, that the rebellious Jews would be rejected; and, of course, the apostle was advancing and defending no duc'.rine which was not found in the v/ritings of the Jews themselves. And thus, by a different course of reasoning, he came to the same conclusion which he had arrived at in the first four chapters of the epistle, that the Gentiles anil Jews were on the same level in rcg inl to justification before God.
In the closing part of this chapter, the great doctrine is brought forth and def< iided, that the way of salvation is open for all the world. This, in the time of Paul, was regarded as a novel doctrine. Hence he is at so much pain*
J SAY then, Hath « God cast away his people? God for-
to illustrate and defend it. And hence, with so much zeal and self-denial, the apostles of the Lord Jesus went and proclaimed it to the nations. This doctrine is not the less >imp'oriant now. And from this discussion we may learn the following truths: (1.) The heathen vrorld is ifi danjer without the gospel. They are sinful, polluted, wretched. The testimony of all who visit pagan nations accords most strikingly with that of the apostles in their times. Nor is there any evidence that the great mass of heathen population has changed for the better. (2.) The provisions of the gospel are ample for them — for all. Its power has been tried on m.any nations; and its mild and happy influence is seen in meliorated laws, customs, habits; in purer institutions; in intelligence and order; and in the various blessings conferred by a pure religion. The same gospel is fitted to produce on the wildest and most wretched population, the same comforts which are now experienced in the happiest part of our own land. (3.) The command of Jesus Christ remains still the same, to preach the gospel to enery creature. That command has never been repealed or changed. The apostles met the injunction, and performed what they could. It remains for the church to act as they did, to feel as they did, and put forth their efforts as they did, in obeying one of the most plain and positive laws of Jesus Christ. (4.) If the gospel is to be proclaimed every where, men must be sent forth into the vast field. Every nation must have an opportunity to say, '* How beautiful are the feet of him that preaches the gospel of peace." Young men, strong and vigorous in the Christian course, must give themselves to this v/ork, and devote their lives in an enterprise which the apostles regarded as honourable to them; and which in- bid. For I also am an Israelite, of tlie seed of Abraham, of the tribe of Benjamin.
finite Wisdom did not regard as unworthy the toils, and tears, and self-denials of the Son of God. (5.) The church, in training young men for the ministry, in fitting her sons for these toils, is performing a noble and glorious work; a v/ork v/hich contemplates the triumph of the gospel among all nations. Happy will it be Vvhen the church shall feel the full pressure of this great truth, that the gospel mat be preached to every son and daughter of Adam; and v.hen every man who enters the ministry shall count it, not self-denial, but a glorious privilege to be permitted to tell dying pagan men that a Saviour bled for ALL sinners. And happy that day when it can be said with literal truth that their sound has gone out into all the earth; and that as far as the sun in his daily course slieds his beams, so far the Sun of righteousness sheds also his pure and lovely rays into the abodes of men. And we may learn, also, from this, (6.) That God will withdraw his favours from those nations that are disobedient and rebellious. Thus he rejected the ancient Jews; and thus also he will forsake all who abuse his mercies; who become proud, luxurious, effeminate, and wicked. In this respect it becomes the people of this favoured land to remember the God of their fathers; and not to forget, too, that national sin provokes God to withdraw, and that a nation that forgets God must be punished.
\. 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
2 God liath not cast away his people which he foreknew. ° Wot ye not what the Scripture
the numerous blessings conferred on a favourite people 1 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 olyection he answers by showing, (1.) That God had saved him, a Jew, and therefore that he could not mean that God had cast o^ all Jews (ver. 1); (2.) That now, as in former times of great declension, God had reserved a remnant (ver. 2 — 5); (3.) That it accorded with the Scriptures, that a part should be hardened (ver. 6—10); (4.) That the design of the rejection was not final, but was to admit the Gentiles to the privileges of Christianity (ver. 11— 24); (5.) That the Jews should yet return to God, and be reinstated in his favour: so that it could not be objected that God had finallij 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 peculiar privileges, and had rejected a large part of the nation. ^ Cast aivay. Kejectcd, or put off. Has God so renounced them that they cannot be any longer his people? ^ Jlis people. Those who have l)een long in the covenant relation to him; that is, the Jews. ^ God forbid. liite- Tally, it may not or cannot be. This is an cxpre.ssii)n strongly denying that this could take place; and means that Paul did not intend to advance such a doctrine. Luke xx. IG. Rom. iii. 4. 6. 31; vi. 2. 15; vii. 7. 13. \ For Tarn also an JsraeUtc. To show them that he did not mean to aflirm tliat all Jews must of necessity be cast oil, he adduces bis own case. He was a Jew; and yet he looked for the favour of God, and for eternal life. That favour 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 favour of God, then /also must be without hope of salvation, for I am a Jew.' 1 Of the seed of..^Ibraham. Descended from A-braham. 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 Jevps valued themselves much on having been descended from so illustrious an ancestor as Abraham (Matt. iii. 9); and Paul shows them that he was entitled to all the privileges of such a descent. Comp. Phil. iii. 4, 5. 1 Of the tribe of Benjamin. This tribe was one that was originally located near Jerusdem. 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 peculiar honour 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.Tews, but to designate the tribe and family to which they belonged.
2. God hath not cast axvay. Thi* is an explicit denial of the objection. ^ Which hd forekneia. The word forek'ueiv is expressive not merely of foreseeing' a thing, but implies in this place a previous purpose or plan. Sec Note, ch. viii. 29. The meaning of the passage is simply, God has not cast offtho.se whom he had before purposed or designed to be his i)oopIc. It is the declaration of a great principle of divine government that God is not changeable;
3 Lord, they have killed thy prophets, and digged down thine
and that he would not reject those whom he had purposed should be his people. Though the mass of the nation, therefore, should be cast off, yet it would not follow that God had violated any promise or compact; or that he had rejected any whom he had foreknown as his true people. God makes no covenant of salvation with those who are in their sins; and if the unbelieving and the wicked, however many external privileges they may have enjoyed, are rejected, it does not follow that he has been unfaithful to one whom he had foreknown or designated as an heir of salvation. It follows from this, also, that it is one principle of the divine government that God -will not reject those who are foreknown or designated as his friends. It is a part of the plan, therefore, that those who are truly renewed shall persevere, and obtain eternal life. ^ Wot ye not. Kno~iO ye not. ^ IVhat the Scripture saithP The passage here quoted is found in 1 Kings xix. 1 0 — 18. 1 OfEiias. Oi Elijah. Greek, " In Elijah" (sv Yixtcf.). This does not mean that it was said about Elijah, or cojicerning him; but the reference is to the usual manner of quoting the Scriptures among the Jews. The division into chapters and verses was to them unknown. (See the Introduction to the Notes on IVfStlhew.) Hence the Old Testament was divided into portions designated by subjects. Thus Luke XX. 37. Mark xii, 26, " At the bush," means the passage which contains the account of the burning bush. (See Notes on those places.) Here it means, in that passage or portion of Scripture v.'hich gives an account of Elijah. 1 He maketh intercession to God against Israel. The word translated maketh intercession (^iw'.'yyjxvii) means properly to come to the aid of any one; to transact the business of any one; especially to discharge the office of an advocate, or to plead one's cause in a court of justice. In a sense U
altars; and I am left alone, and they seek my life.
similar to this it is applied to Christ in his office of making intercession for us in. heaven. Heb. vii. 25. Isa. liii. 12. In the English language, the word is constantly used in a good sense, to plead /or one; never, to plead against one; but the Greek word may imply either. It expresses the office of one who manages the business of another; and hence one who manages the business of the state against a criminal; and when followed by the preposition for, means to intercede or plead for a person; when followed by against {k-jltx), it means to accuse or arraign. This is its meaning here. He accuses or arraigns the nation of the Jews before God; he charges them with crime; the crime is specified immediately.
3. Lord, they have killed, &c. This is taken from 1 Kings xix. 10. The quotation is not literally made, but the sense is preserved. This was a charge which Elijah brought against the whole nation; and the act of killing the prophets he regarded as expressive of the character of the people, or that they were universally given to wickedness. The fact was true that they had killed the prophets, &c. (1 Kings xviii. 4. 13); but the inference which Elijah seems to have drawn from it, that there were no pious men in the nation, was not well founded. 7 -^nd digged doivn. Altars, by the law of Moses, were required to be made of earth or unhewn stones. Ex. xx. 24, 25. Hence the expression to dig them down means completely to demolish or destroy them. ^1 Thine altars. There was one great altar in the front of the tabernacle and the temple, on which the daily sacrifices of the Jews were to be made. But they were not forbidden to make altars also elsewhere. Ex. xx. 25. And hehce they are mentioned as existing in other places. 1 Sam. vii. 17; xvi.2, 3. 1 Kings xviii, 30. 32. These were the altars of which Elijah complained as having been thrown down by the Jews; an act which was regarded as expres-
4 But what saith the answer of God unto him? I have re- •erved to myself seven thou-
•ive of signal impiety. ^ / am left alone. I am the only prophet whicii is left alive. We are told that when Jezebel cut oft' the prophets of the liord, Obadiah took a hundred of them and hid them in a cave. 1 Kings xviii. 4. But it is not improbable that they had been discovered and put to death by Ahah. The account which Obadiah gave Elijah when he met him (1 Kings xviii. 13) seems to favour such a supposition. ^ Seek my life. That is, Ahab and Jezebel seek to kill me. This they did because he had overcome and slain the prophets of Baal. 1 Kings xix. 1, 2. There could scarcely be conceived a time of greater distress and declension in religion than this. It has not often happened that so many things that were disheartening have occurred to the church at the same period of time. The prophets of God were slain; but one lonely man appeared to have zeal for true religion; the nation was running to idolatry; the civil rulers were criminally wicked, and were the leaders in the universal apostasy; and all the influences of wealth and power were setting in against the true religion to destroy it. It was natural that the solitary man of God should fetil disheartened and lonely in this universal guilt; and should realize that he had no power to resist this tide of crime and calamities,
4. The answer of God (o ■^e.^ixu.no— /ui;). This word is used nowhere else in the New Testament. It means an oracle, a divine response. It does not indicate the manner in which it was done, but implies only that it was an oracle, or answer made to his complaint by (j!o(l. Such an answer, at such a time, would be full of comfort, and eilence every murmur. The way in which this answer was in fact given, was not in a storm, or an earthquake, but in a still, small voice. 1 Kings xix, II, 12. \ I have reserved. The sand men, who have not howed
5 Even so " tlien at this pro-
Hebrew is, "I have caused to remain^* or to be reserved. This shows that it was of God that this was done. Amidst the general corruption and idolatry he had restrained a part, though it was a remnant. The honour of having done it he claims for himself, and does not trace it to any goodness or virtue in them. So in the case of all those who are saved from sin and ruin, the honour belongs not to man, but to God. \ To myself. For my own service and glory. I have kept them steadfast in ray worship, and have not suftered them to become idolaters. \ Seven thousand men. Seven is often used in the Scriptures to denote an indefinite or round number. Perhaps it may be so here, to intimate that there was a considerable number remaining. I'hia should lead us to hope that even in the darkest times in the church, there may be many more friends of God than we suppose. Elijah supposed he waa alone; and yet at that moment there were thousands who were the true friends of God; a small number, indeed, compared with the multitude of idolaters; but large when compared with what was supposed to be remaining by the dejected and disheartened prophet. TI ll'ho have not bowed the knee. To bow or bend the knee is an expression denoting worship. Phil. ii. 10. Eph. iii. 14. Isa. xlv. 23. ^ To Jiaal. The word Jiaal in Hebrew means Lord, or Master. This was the name of an idol of the Phenicians and Canaanitcs, and was wor.sliippcd also by the Assyrians and Bal)ylonians under the name of Jiel. ((Jomp. the Book of liel in the Apocrypha.) This god was represented under the image of a bull, or a calf; the one denoting the Sun, the other the Moon. The prevalent worship in the time of Elijah was that of this idol..''). Jt this present time. In tlie time when the apostle wrote. Though the mass of the nation was to be rejected.
6 And if by grace, " then is it
yet it did not follow that all were to be excluded from the favour of God. As in the time of Elijah, when all appeared to be dark, and all the nation, except one, seemed to have become apostate, yet there was a considerable number of the true friends of God; so in the time of Paul, though the nation had rejected their Messiah, — though, as a consequence, t/tev were to be rejected as a people; and though they were eminently wicked and corrupt, — yet it did not follow that all were cast ofr', or that a7iy were excluded on whom God had purposed to bestow salvation. "J.1 remnant. That which is left or reserved, ch. ix. 27. He refers here, doubtless, to that part of the nation which was truly pions, or which had embraced the Messiah, f According' to the election of grace. By a gracious or merciful choosing, or election; and not by any merit of their own. As in the time of Elijah, it was because God had reserved them unto himself that any were saved from idolatry, so now it was by the same gracious sovereignty that any. were saved from the prevalent unbelief The apostle here does not specify the number, but there can be no doubt that a multitude of Jews had been saved by becoming Christians, though compared with the nation — 'the tnnltitnde who rejected the Messiah — it was but a remnant.
The apostle thus shows that neither all the ancient people of God were cast away, nor that any whom he forekvierv were rejected. And though he had proved that a large part of the Jews were to be rejected, and though infidelity was prevalent, yet still there were some who had been Jews who were truly pious, and entitled to the favour of God. Nor should they deem this state of things remarkable, for a parallel case was recorded in their own Scriptures. We may learn from this narrative, (1.)
grace is no more grace. But if it be of works, then is it no more grace: otherwise Avork if no more work.
That it is no unparalleled thing for th« love of many to wax cold, and for iniquity to abound. (2.) The tendency of this is to produce deep feeling and solicitude among the true friends of God. Thus David says, " Rivers of waters run down mine eyes because they keep not thy law." Ps. cix. 136. Comp. Jer. ix. 1. Luke xix. 41. (3.) That in these darkest times we should not be discouraged. There may be much more true piety in the world than in our despondency we may suppose. We should take courage in God, and believe that he will not forsake any that are his true friends, or on whom he has purposed to bestow eternal life. (4.) It is of God that all are not corrupt and lost. It is owing only to the election of grace, to his merciful choosing, that ariy are saved. And as in the darkest times he has reserved a people to himself, so we should believe that he vi'ill still meet abounding evil, and save those whom he has choeea fi-om eternal death.
6. Ajid if grace, «&c. If the fact that any are reserved be by grace, or favour, then it cannot be as a reward of merit. Paul thus takes occasion incidentally to combat a favourite notion of the Jews, that we are justified by obedience to the law. He reminds them that in the time of Elijah it was because God had reserved them; that the same was the case now; and therefore their doctrine of tnerit could not be true. See ch. iv. 4, 5. Gal. v. 4. Eph. ii. 8, 9. t Other-wise grace, &c. If men are justifi-ed by their ivorks, it could not be a matter of favour, but was a debt. If it could be that the doctrine of justification by grace could be held, and yet at the same time that the Jewish doctrine of merit was true, then it would follow \X\dX grace had changed its nature, or was a ditlerent thing from what the word properly signified. The
7 What then? Israel" hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were ^ Winded.
idea of being saved by merit contradicts the very idea ofg-race. If a man oives me a debt, and pays it, it cannot be said to be done hy favour, or by grace. I have a claim on him for it, and there is no favour in his paying his just dues. ^ Bvt if it be of -works, &c. Works here mean conformity to the law; and to be saved by -works would be to be saved by such conformity as the meritorious cause. Of course there could be x\o grace ox favour in giving what was due: if there was favour, or grace, then -works would lose their essential characteristic, and cease to be the meritorious cause of procuring the blessings. What is paid as a debt is not conferred as di favour.
And from this it follows that salvation cannot be partly by grace and partly by works. It is not because men can advance any claims to the favour of God; but from his mere unmerited grace. He that is not willing to obtain eternal life in that way, cannot obtain it at all. The doctrines of election, and of salvation by mere grace, cannot be more explicitly stated than they are in this passage.
7. What the^i? What is the proper conclusion from this argument 1 •J Israel hath not obtained. That is, the Jews as a people have not obtained that which they sought. They sought the favour of God by their own merit; and as it was impossible to obtain it in that manner, they have, as a people, failed of obtaining his favour at ail, and will be rejected, f That -ivhich he seeketh for. To wit, salvation by their own obedience to the law. ^ The election hath. The piirpone of choosing on the part of (Jod bus obtained, or secured, that which the seeking on the part of the Jews could not secure. Or the abstract here may be put for the
8 (According as it is written, God hath given them the spirit of " shimber, * eyes '^ that they should not see, and ears that they should not hear) unto this day.
concrete, and the word " election" may mean the same as the elect. The elect, the reserved, the chosen part of the people, have obtained the favour of God. t Hath obtained it. That is, the favour, or mercy, of God. f The rest. The great mass of the people who remained in unbelief, and had rejected the Messiah, f Were blinded. The word in the original means also -were hardened (jTa^^wTav). It comes from a word which signifies properly to become hard, as bones do which are broken and are then united; or as the joints sometimes do when they become callous or stiff. It was probably applied also to the formation of a hard substance in the eye, a cataract; and then means the same as to be blinded. Hence, applied to the mind, it means that which is hard, obdurate, itiseri' sible, stupid. Thus it is applied to the Jews, and means that they were blind and obstinate. See Mark vi. 52, " Their heart was hardened." viii. 17. John xii. 40. The word does not occur in any other place in the New Testament. This verse afi'irms simply that " the rest 7L'ere hardened," but it does not affirm any thing about the mode by which it was done. In regard to " the election," it is affirmed that it was of God. vcr. 4. Of the remainder, the fact of their blindness is simply mentioned, without affirming any thing of the cause. See ver. 8.
8. Jlccording as it is ivrittcn. That is, they are blinded in accordance with what is written. The fact and thn manner accord with the ancient declaration. This is recorded in Isa. xxix. 10, and in Deut. xxix. 4. The same sentiment is found also substantially in Isa. vi. 9, 10. The principal place referred to hero, however, is doubtless Isa. xxix. 10," For the Lord hath poured
9 And David saith, Let * their table be made a snare, and a trap,
out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers hath he covered." The quotation is not however Hteralli/ made either from the Hebrew or the Septuagint; but the seiise is preserved. The phrase " according as" means upon the same principle, or in the same manner. 1 God hath given. Expressions like this are common in the Scriptures, where God is represented as having an agency in producing the wickedness and stupidity of sinners. iSee ch. ix. 17, 18. See Note, ]\Iatt. xiii. 15. Mark iv. 11, 12. See also 2 Thess. ii. 11. This quotation is not made literally. The Hebrew in Isaiah is, God \\?ls poured 7!pon them the spirit of slumber. The sense, however, is retained. t The spirit of slumber. The spirit of slumber is not different from slumber itself. The word spirit is often used thus. The word slumber here is a literal translation of the Hebrew. The Greek word, however (xiTxi'J^'as),-), implies also the notion of compunction, and hence in the margin it is rendered remorse. It means any emotion, or any influence whatever, that shall benumb the faculties, and make them insensible. Hence it here means simply insensibility. •[ Eyes that they should not see, &c. This expression is not taken literally from any siiigle place in the Old Testament; but expresses the general sense of several passages. Isa. vi. 10. Deut. xxix. 4. It denotes a stale of mind not different from a spirit of slumber. When we sleep, the eyes are insensible to surrounding objects, and the ear to sounds. Though in themselves the organs may be perfect, yet the mind is as though they were not; and we have eyes which then do not see, and ears which do not hear. Thus with the Jews. Though they had all the proper faculties for understanding and receiving the ([gospel, yet they rejected it. They were stupid and insensible to its claims and o2 its truths. ^ Unto this day. UntO the day that Paul wrote. The charac^ teristic of the Jews that existed in the time of Isaiah, existed also in the time of Paul, It was a trait of the people; and their insensibility to the demands of the gospel developed nothing new in them.
9,10..ind Bavid saith, &LC. This quotation is made from Ps. Ixix. 22, 23. This psalm is repeatedly quoted as having reference to the events recorded in the New Testament. (See Note on Arts i. 2.) This quotation is introduced immediately after one that undoubtedly refers to the Lord Jesus. Ver. 21, " They gave me also gall for my meat, and in my thirst they gave me vinegar to drink." The passage here quoted immediately follows as an imprecation of vengeance for their sins. " Let their table," &c. The quotation is not made, however, either literally from the Hebrew or from the Septuagint, but the sense only is retained. The Hebrew is, " Let their table before them be for a snare, and for those at peace, let it be for a gin." The Septuagint is, " Let their table before them be for a snare, and for a sturablirg-block, and for an offence." The ancient Targum i?, " Let their table which they had prepared before me be for a snare, and their sacrifices be for an offence." The meaning is this. The word table denotes food. In this they expected pleasure and support. David prays that even this, where they expected joy and refreshment, might prove to them the means of punishment and righteous retribution. A snare is that by which birds or wild beasts were taken. They are decoyed into it, or walk or fly carelessly into it, and it is sprung suddenly on them. So of the Jews. The petition is, iYidAwhile they were seeking refreshment and joy, and anticipating at their table no danger, it might be made the means of their ruin. The only way in which this could be
10 Let their eyes be darkened, that they may not see,
(lone would be, that their temporal enjoyments would lead them away from God, and produce stupidity and indifference to their spiritual interests. This is often the result of the pleasures of the table, or of seeking sensual gratifications. The apostle does not say whether this prayer was right or wrong. The use which he seems to make of it is this, that David's imprecation was to be regarded in the light of a prophecy; that what he prayed for would come to pass; and that this had actually occurred in the time of the apostle; that their very enjoyments, their national and private privileges, had been the means of alienating them from God; had been a snare to them; and was the cause of their blindness and infidelity. This also is introduced in the psalm as ^ piuiisJunent for giving him vinegar to drink; and their treatment of the Messiah was the immediate cause why all this blindness had come upon the Jews, t •'^ t^^P- This properly means any thing by which ivild hcaats are taken in hunting. The word snare more properly refers to birds. t And a stumbling-block. Any thing over which one stumbles or falls. Hence any thing which occasions us to sin, or to ruin ourselves. t And a recompense. The Hebrew word translated " that -u-hich should have been for their welfare," is capable of this meaning, and may denote their recompense, or that which is appropriately rendered to them. It means liere that their ordinary comforts and enjoyments, instead of promoting their permanent welfare, may be the occasion of their guilt and ruin. This is often the effect of earthly comforts. They miq-ht lead us to God, and should excite our gratitude and praise; but they are often abused to our spiritual slumber and guilt, and made the occasion of our ruin. The rich arc thus often most forgetful of God; and the very abundance of their blessings made the means of darkness of mind, ingrali- tude, prayerlessness, and ruin. Satisfied with them, they forget the Giver; and while they enjoy many earthly blessings, God sends barrenness into their souls. This was the guilt of Sodom, " pride, and fulness of bread, and abundance of idleness" (Ezek. xvi. 49); and against this Moses solemnly warned the Jews. Deut. vi. 11, 12; viii. 10 — 12. This same caution might be extended to the people of this land, and especially to those who are rich, and are blessed with all that their hearts have wished. From the use which the apostle makes of this passage in the Psalms, it is clear that he regarded it rather as a prophetic denunciation for their sins — a prediction of what luould be — than as a prayer. In his time it had been fulfilled; and the very national privileges of the Jews, on which they so much prided themselves, and which miglit have been so great blessings, were the occasion of their greater sin in rejecting the Messiah, and of their greater condemnation. Thus their table was made a trap, &c. 10. Let their eyes be darkened. This is taken literally from the psalm, and was evidently the main part of the passage which tlie apostle had in his eye. This was fulfilled in the insensibility and blindness of the Jews. And the apostle shows them that it was long ago predicted, or invoked, as a punishment on them for giving the Messiah vinegar to drink. Ps. lix. 21. 23. 7 And boxv dowii their back alivay. The Hebrew (Ps. lix. 23) is, " Let their loins totter or shake," i. e. as one docs when he has on him a heavy burden. The apostle has retained this sense. It means, let them be called to bear heavy and ojipressive burdens; let them be subjected to toil or servitude, as a reward for their sins. That this had come upon the Jews in the time of Paul is clear; and it is further clear that it came ui)on them, as it was implied in the psalm, in consequence of their treatment of the Messiah.
11 I say then, Have they stumbled that they should fall?
Much difficulty has been felt in reconciling the petitions in the psalms for calamities on enemies, with the spirit of the New Testament. Perhaps they cannot all be thus reconciled; and it is not at all improbable that many of those imprecations were wrong. David was not a perfect man; and the Spirit of inspiration is not responsible for his imperfections. Every doctrine delivered by the sacred writers is true; every fact recorded is recorded as it was. But it does not follow that all the men who wrote, or about whom a narrative was given, were perfect. The reverse is the fact. And it does not militate against the inspiration of the Scriptures that we have a record of the failings and imperfections of those men. When they uttered improper sentiments, when they manifested improper feelings, when they performed wicked actions, it is no argument against the inspiration of the Scriptures that they were recorded. All that is done in such a case, and all that inspiration demands, is that they be recorded as they are. We wish to see human nature as it is; and one design of making the record of such failings is to show what mail is, even under the influence of religion; not as a. perfect being, for that would not be true; but as he actually exists mingled with imperfection. Thus many of the wishes of the ancient saints, imperfect as they were, are condemned as sinful by the spirit of the Christian religion. They were never commended or approved, but they are recorded just to show us what was in fact the character of man, even partially under the influence of religion. Of this nature, probably, were many of the petitions in the Psalms; and the Spirit of God is no more answerable for the feeling because it is recorded, than he is for the feelings of the Edoraites when they said " Rase it, rase it to the foundation " Ps. cxxxvii. 7. Many of those prayers, however, were imprecations on bis enemies as a public man, as the
God forbid: but rather through their fall salvation is come unto
magistrate of the land. As it is right and desirable that the robber and the pirate should be detected and punished, as all good men seek it, and it is indispensable for the welfare of the community, whfe is the impropriety oi praying that it may be done ] Is it not right to pray that the laws may be executed; that justice may be maintained; and that restraint should be imposed on the guilty 1 Assuredly this may be done with a very different spirit from that of revenge. It may be the prayer of the magistrate that God will help him in that which he is appointed to do, and in what ought to be done. Besides, many of these imprecations were regarded as simply predictions of what ivonld be the effect of sin; or of what God ivould do to the guilty. Such was the case we are now considering, as understood by the apostle. But in a prediction there can be nothing wrong. 11. Have they stumbled that they shoiddfall? This is to be regarded as an objection, which the apostle proceeds to answer. The meaning is, is it the design of God that the Jews should totally and irrecoverably be cast off? Even admitting that they are now unbeHeving, that they have rejected the Messiah, that they have stumbled, is it the purpose of God finally to exclude them from mercy? The expression to stwnble is introduced because he had just mentioned a stumbling-stone. It does not mean to fall down to the ground, or to fall so that a man may not recover himself; but to strike the foot against an obstacle, to be arrested in going, and to be in danger of falling. Hence it means to err, to sin, to be in danger. To fall expresses the state when a man pitches over an obstacle so that he cannot recover himself, but falls to the ground. Hence to err, to sin, or to be cast off irrecoverably. The apostle shows that this last was not the way in which the Jews had fallen, that they were not to be cast otf for ever, but that occasion was taken by their fall to in-
the Gefttiles, " for to provoke them to jealousy.
12 Now if the fall of them le the riches of the world, and the
troduce the Gentiles to the privileges of the gospel, and then they should be restored. \ God forbid. By no means. See ver. 1. ^ But rather through their fall. By means of their fall. The word fall here refers to all their conduct and doom at the coming of the Messiah, and in the breaking up of their establishment as a nation. Their rejection of the Messiah; the destruction of their city and temple; the ceasing of their ceremonial riles; and the rejection and dispersion of their j nation by the Romans, all enter into the meaning of the word fall here, and were all the occasion of introducing salvation to the Gentiles. ^ Salvation. \ The Christian religion, with all its j saving benefits. It does not mean that all the Gentiles were to be saved, but that the way was open; they might have access to God, and obtain his favour through the Messiah. 1 The Geritiles. All the world that were not Jews. The rejection and fall of the Jews contributed to the introduction of the Gentiles in the following manner: (1.) It broke down the barrier which had long subsisted between them. (2.) It made it consistent and proper, ns thei/ had rejected the Messiah, to cend the knowledge of him to other?. (3.) It was connected with the destruction of the temple, and the riles of the Mosaic law; and taught them, and all others, that the worship of God was not to be confined to any single place. (4.) The calamities that came upon the Jewish nation scattered the inhabitants of Judea, and with the Jews also those who had become (Jhri.stians, and thus the gospel was carried to other land.s. (•'i.) These calamities, and the conduct of the Jews, and the close of the Jewish economy, were the means of giving to apostles and other Christians right views of the true design of the Mosnic institutions. If the temple ha<l remained; if the nation had continued to nourish; it would have been long before they would have been effectually detached from those rites. Experience showed, even as it was, that they were slow in learning that the Jewish ceremonies were to cea.se. Some of the most agitating fjuestiona in the early church pertained to this; and if the temple had not been destroyed, the contest would have been much longer and more difficult, t For to provoke them to jealousy. According to the prediction of Moses. Deut. xxxii. 21. See Rom. x. 19.
12. If the fall of them. If their lapse, or falling. If their te7nporal rejection and being cast off for a time has already accomplished so much. t Be the riches of the ivorld. The word riches means ivealth, abundance of property; more than is necessary to the supply of our wants. Hence it means also any thing that may promote our comfort or happiness, as wealth is the means of securing our welfare. The gospel is called riches, as it is the means of our highest enjoyment, and eternal welfare. It is the means of conferring numberless spiritual blessings on the Gentile world; and as this was done by the fall of the Jews, so it could be said that their fall was the riches of the world. It wari the vccasiojL or means without which the blessings of the gospel could not be conferred on the world. ^ The diminishing of them. Margin, Decay. IjOss (»tth^s«). This word means diminution, defect, that ivhich is lacked or ivanting. Hence also judgment, condemnation. Here it means their degradation; the withdrawing of their special privileges; their rejection. It stands opposed to " their fulness." \ The riches of the Gentiles. The means of conferring important blessings on the Gentiles. 1 Mom much more their fulness. The word fulness (TAH^tfyw:*) mcaus that which fills vl>, or completes any thing. Thus it is aj)plicd to that which fills a vceeeJ
* diminishing of them the riches of the Gentiles, how much more their fuhiess?
or cup; also to the piece of cloth which is put in to ^/lU np the rent in a garment. Matt. ix. 16. To the fragments which were left when Christ had fed the five thousand. Mark viii. 20. Rora. xiii. 10. "Love is the fulfilling of the law," i. e. it is iheJtlUyig up of the law, or that which renders the obedience complete. See Gal. v. 14. Here it stands opposed to their fall, and their dimijintion, and evidently means their complete restoration to the favour of God; their recovery from unbelief and apostasy. That there ~cuill be such a recovery, the apostle proceeds to show. The sentiment of the passage then is. If their rejection and punishment; their being cut off from the favour of God, an event apparently so unlikely to promote the spread of true religion, if their being •withdraivn from all active influence in spreading the true knowledge of God, be yet the occasion of so many blessings to mankind as have attended the spread of the gospel in consequence of it; how much more shall we expect when they shall be restored; when the energy and zeal of the Jewish nation shall 7inite with the efforts of others in spreading the knowledge of the true Messiah.' In what way, or when, this shall be, we know not. Sut it is easy to see, that if the Jewish people should be converted to the Christian faith, they would have facilities for spreading the truth, which the church has never had without them. (1.) They are scattered in all nations, and have access to all people. (3.) Their conversion, after so long unbelief, would have all the power and influence of a miracle performed in view of all nations. It would be seen tvhy they had been preserved, and their conversion would be a most striking fulfilment of the prophecies. (3.) They are fa.miliar with the languages of the world, and their conversion would at once establish many Christian missionaries in the
13 For I speak to you Gentiles, inasmuch as I « am the aposile of the Gentiles, I magnify mine office;
heart of all the kingdoms of the world It would be kindling at once a thousand lights in all the dark parts of the earth. (4.) The Je-u's have shown that they are eminently fitted to spread the true religion. It was by Jervs converted to Christianity, that the gospel was first spread. Each of the apostles was a Jew; and they have lost none of the ardour, enterprise, and zeal that always characterized their nation. Their conversion would be, therefore, to give to the Christian church a host of missionaries prepared for their work, familiar with all customs, languages, and clime.-', and already in the heart of all kingdoms, and with facilities for their work m advance, which others must gain only by the slow toil of many years.
13. For I speak to you Gentiles. What I am saying respecting the Jews, I say with reference to you who are Gentiles, to show you in what manner you have been admitted to the privileges of the people of God; to excite your gratitude; to warn you against abusing those mercies, &c. As Paul also was appointed to preach to thena, he had a right to speak to them with authority. ^ / am the apostle of the Gentiles. The apostle of the Gentiles, not because other apostles did not preach to Gentiles, for they all did, except perhaps James; nor because Paul did not himself preach occasionally among the Jews; but because he was especially called to carry the gospel to the Gentiles, and that this was his original commission (Acts ix. 15); because he was principally employed in collecting and organizing churches in heathen lands; and because the charge of the Gentile churches was especially intrusted to him, while that of the Jewish churches was especially intrusted to Peter. See Gal. i. 16. Eph. iii. 8. Gal. ii. 7, 8. As Paul was especially appointed t) this oflice, he
14 If by any means I may provoke to emulation them whick are my flesh, and might save • some of them.
15 For if the casting away of them/;e the reconciling of the world, what */i«// the receiving of them be, but life from the dead?
claimed special authority to address those who were gathered into the Christian church from heathen lands. ^ / magnify mine office. I honour (oo^a^w) my ministry. I esteem it of great importance; and by thus showing that the gospel is to be preached to the Gentiles, that the barrier between them and the Jews is to be broken down, that the gospel may be preached to all men, I show that the office which proclaims this is one of signal honour. A minister may not magnify himself, but he may magnify lii? office. He may esteem Idmselfa.^ less than the least of all saints, and unworthy to be called a servant of God (Eph. iii. 8), yet he may feel that he is an ambassador of Christ, intrusted with a message of salvation, entitled to the respect due to an ambassador, and to the honour which is appropriate to a messenger of God. To unite these two things constitutes the dignity of the Christian ministry.
14. Jf by any means. If even by stating unpleasant truths, if by bringing out all the counsel of God, ev«n that which threatens their destruction, I may arrest their attention, and save them. ^ / may provoke to emulation. I may awaken up to zeal, or to an earnest desire to obtain the like blessings. This was in accordance with the prediction of Moses, that the calling in of the Gentiles would excite their attention, and provoke them to deep feeling. IVote, ch. x. 19. 'J'he apostle ex[)ecled to do this by calling their attention to the ancient prophecies; by alarming their fears about their own danger; and by showing them the great privileges which (ientih's might blessings. ^ My flesh. My countrymen. My kinsmen. Those belonging to the same family or nation, ch.ix. 3. Gen. xxix. 14. Judg. ix. 2. 2 Sam. v. 1. Isa. Iviii. 7, ^ Jind save some of them. This desire the apostle often expressed. (Sec ch. ix. 2, 3; x. 1, 2.) We may see here, (1.) That it is the earnest wish of the ministry to savo the souls of men. (2.) That they should urge every argument and appeal with reference to this. (3.) That even the most awful and humbling truths may have this tendency. No truth could be more likely to irritate and offend than that the Jews would be cast off; and yet the apostle used this so faithfully, and yet so tenderly, that he expected and desired it might be the means of saving the souls of his countrymen. Truth often irritates, enrages, and thus excites the attention. Thought or inquiry, hovjever it may be excited, may result in conversion. And thus, even restlessness, and vexation, and anger, may be the means of leading a sinner to Jesus Christ. It should be no part of a minister's object, however, to produce anger. It is a bad emotion; in itself it h evil; and if men can be won to embrace the Saviour -without anger, it is better. No VYise man would excite a storm and tempest that might require infinite power to subdue, when the same object could be gained with comparative peace, and under the mild influence of love. (4.) It is right to use all the means in our power, not absolutely wicked, to save men. Paul was full of devices; and much of the success of the ministry will depend on a wise use of j'lans, that may, by the divine blessing, arrest and lence, by all their regard for (iod and | IT). For if the caf.tivg atvay of them, man, to excite them to seek the same ' If tlieir rejection as \.\\e pccxiUar pcopla of God — their exclusion from their national privileges, on account of their unbelief. It is the same as "the /a// of them." ver. 12. "I Be the reconcil' ijig of the world. The word reconciliation (n^xTctXK'jLyyi) denotes commonly a pacification of contending parties; a removing the occasion of dilference, so as again to be united. 1 Cor. vii. 11, •' Let her remain unmarried, or be reconciled to her husband." It is commonly applied to the reconciliation, or pacification, produced between man and God by the gospel. They are brought to union, to friendship, to peace, by the intervention of the Lord Jesus Christ. Rom. V. 10. 2 Cor. v. 18, 19, « God was in Christ reconciling the world unto himself." Hence the ministry is called the " ministry of reconciliation." 2 Cor. V. 18. And hence this word is used to express the atoiiement. Rom. V. 11, *' By whom we have now received the atonemenf^ {the reconciliation). In this place it means that many of the Gee tiles — the world — had become reconciled to God as the result of the casting off of the Jews. By their unbelief, the way had been opened to preach the gospel to the Gentiles; it was the occasion by which God sent it to the nations of the earth. Comp. Acts xiii. 46. ^ The receiving of tliem. The same as was denoted (ver. 12) by their fulness. If the casting them off, an event so little likely, apparently, to produce any good effect, was nevertheless overruled so as to produce important benefits in the spread of the gospel, how much more may we expect will be accomplished by their conversion and return; an e\ent fitted in itself to produce an important influence on mankind. One would have supposed that their rejection of the Messiah would have been an important obstacle ni the -ivay of the gospel. It was overruled, however, to promote its increase. Their return will have a direct tendency to spread it. How much more, therefore, may we expect to be accomplished by that 1 \ But ^fe from the dead. This is an instance of the peculiar, glowing, and vigorous manner of the apostle Paul. His mind catches at the thought of what may be produced by the recovery of the Jews, and no ordinary language would convey his idea. He had already exhausted the usual forms of speech by saying that even their rejection had reconciled the world, and that it was the riches of the Gentiles. To say that their recovery — a striking and momentous event; an event so much better fitted to produce important results — would be attended by the conversion of the world, would be insipid and tame. He uses, therefore, a most bold and striking figure. The resurrection of the dead was an image of the most vast and wonderful event that could take place. This image, therefore, in the apostle's mind, was a striking illustration of the great change and reformation which should take place when the Jews should be restored, and the effect should be felt in the conversion also of the Gentile world. Some have supposed that the apostle here refers to a literal resurrection of the dead, as the conversion of the Jews. But there is not the slightest evidence of this. He refers to the recovery of the nations from the death of sin, which shall take place when the Jews shall be converted to the Christian faith. The prophet Ezekiel (ch. xxxvii. 1 — 14) has also used the same image of the resurrection of the dead to denote a great mora! change among a people. It is clear here that the apostle fixed his eye on a future conversion of the Jews to the gospel, and expected that their conversion would precede the universal conversion of the Gentiles to the Christian faith. There could be no event that would make so immediate and decided an impression on the pagan world as the conversion of the Jews. They are scattered every where; they have access to all people; they understand all languages; and their conversion would be like kindling up thousands of lights at once in the darkness of the pagaa world.
16 For if « the first-fruit he holy, the lump is also holy and if the root he holy, so are the branches.
17 And if some of the branch-
16. For if the first-fruit be holy. The word first-fruit (<-5rtf§;^>)) used here denotes the firstling of fruit or grain which was separated from the mass and presented as an offering to God. The Jews were required to present such a portion of their harvest to God, as an expression of gratitude and of their sense of dependence. Num. xv, 19 — 21. Till this was done, it was not lawful to partake of the harvest. The offering of this was regarded as rendering the mass holy, i. e. it was lawful then to partake of it. The first-fruits were regarded as among the best portions of the harvest; and it was their duty to devote to God that which would be the best expression of their thanksgiving. This was the general practice in relation to all that the land produced. The expression here, however, has reference to the small portion of dough or kneaded meal that was offered to God; and then the mass or lump {p-e^rxfAj.) was left for the use of him who made the offering. Num. xv. 20. 1 Be holy. Be set apart, or consecrated to God, as he commanded. ^ The lump. The mass. It refers here properly to the dough of which a part had been offered. The same was true also in relation to the harvest, after the -waive-sheaf had been offered; of the flock, after the first male had been offered, &c. ^ Is also holy. It is lawful then for the owner to partake of it. The offering of a part has consecrated the whole. By this illustration Paul doubtless means to say that the Je-iuish nation, as a peojde, were set apart to the service of God, and were so regarded by him. Some have supposed that by the fvst fruit here the apostle intends to refer to the early converts made to the Christian faith in the first preaching of the gospel. But be broken off, and thou.
being a wild olive-tree, wert graffed in * among them, and with them partakest of the root and fatness of the olive-tree;
it is more probable that he refers to the patriarchs, the pious men of old, as the frst-fruits of the Jewish nation. See ver. 28. By their piety the nation was, in a manner, sanctified, or set apart to the service of God; implying that yet the great mass of them would be reclaimed and saved. 1 Jf the root be holy. This figure expresses the same thing as is denoted in the first part of the verse. The root of a tree is the source of nutricious juices necessary for its growth, and gives its character to the tree. If that be sound, pure, vigorous, we expect the same of the branches. A root bears a similar relation to the tree that the first-fruit does to the mass of bread. Perhaps there is allusion here to Jer. xi. 16, where the Jewish nation is represented under the image of " a green olive-tree, fair, and of goodly fruit." In this place the reference is doubtless to Abraham and the patriarchs, as the root or founders of the Jewish nation. If they were holy, it is to be expected that the distant branches, or descendants, would also be so regarded. The mention of the root and branches of a tree gives the apostle occasion for an illustration of the relation at that time of the Jews and Gentiles to the church of Christ.
17. Jf some of the branches. The illustration here is taken from the practice of those who ingraft trees. The useless branches, or those which bear poor fruit, are cut off, and a belter kind inserted. ' If some of the natural descendants of Abraham, the holy root, are cast off because they are unfruitful, i. e. because of unbelief and sin.' Tf Aiid thou. The word thou here is used to denote the Gentile, whom Paul was thtn });irticularly addressing. ^ Being a wild olive-tree. From this passage it would seem that the olive-tree was
18 Boast * not against the branches. But if thou boast,
sometimes cultivated, and that cultivation was necessary in order to render it fruitful. The cultivated olive-tree is " of a moderate height, its trunk knotty, its bark smooth and ash-coloured, its wood is solid and yellowish, the leaves are oblong, and almost like those of the willow, of a green colour, &c. The wild olive is smaller in all its parts.'' (Calmet.) The wild olive was unfruitful, or its fruit very imperfect and useless. The ancient writers explain this word by " unfruitful, barren." (Schleiiii?iei\) This was used, therefore, as the emblem of unfruitfulness and barrenness, while the cultivated olive produced much fruit. The meaning here is, that the Gentiles had been like the wild olive, unfruitful in holiness; that they had been uncultivated by the institutions of the true religion, and consequently had grown up in the wildness and sin of nature. The Jews had been like a cultivated olive, long under the training and blessing of God. ^ fVert graffed in. The process of grafting consists in inserting a scion or a young shoot into another tree. To do this, a useless limb is removed; and the ingrafted limb produces fruit according to its new nature or kind, and not according to the tree in which it is inserted. In this way a tree which bears no fruit, or whose branches are decaying, may be recovered, and become valuable. The figure of the apostle is a very vivid and beautiful one. The ancient root or stock, that of Abraham, &c. was good. The branches — the Jews in the lime of the apostle — had become decayed and unfruitful, and broken oE The Gentiles had been graifed into this stock, and had restored tha decayed vigour of the ancient people of God; and a fruitless church had become vigorous and flourishing. But the apostle soon proceeds to keep the Gentiles from exaltation on account of this. ^ Among them. Among the branches, so as to
thou bearest not the root, but the root thee.
19 Thou wilt say then, The
partake -with them of the juices of the root. ^ Partakest of the root. The ingrafted limb would derive nourishment from the root as much as though it were a natural branch of the tree. The Gentiles derived now the benefit of Abraham's faith and holy labours, and of the promises made to him and to his seed. \ Fatness of the olivetree. The word fatness here means fertility, fridtf Illness — the rich juices of the olive producing fruit. See Judg. ix. 9.
18. Boast not, &c. The tendency of men is to triumph over one that is fallen and rejected. The danger of pride and boasting on account of privileges is not less in the church than elsewhere. Paul saw that some of the Gentiles miglit be in danger of exaltation over the fallen Jews, and therefore cautions them against it. The ingrafted shoot, deriving all its vigour and fruitfulness from the stock of another tree, ought not to boast against the branches. •f BiLt if thou boast. If thou art so inconsiderate and wicked, so devoid of humility, and hfted up with pride, as to boast, yet know that theic is no occasion for it. If there luere occasion for boasting, it would rather be in the root or stock which sustains the branches; least of all can it be in those which were graffed in, having been before wholly unfruitful, t Thou bearest not the root. The source of all your blessings is in the ancient stock. It is clear from this, that the apostle regarded the church as one; and that the Christian economy was only a prolongation of the ancient dispensation. The tree, even with a part of the branches removed, and others ingrafted, retains its identity, and is never regarded as a difterent tree.
19. Thou -wilt say then. Thou who art a Gentile. ^ The branches -were broken off, &c. The Jews were rejected in order that the gospel might be preached to the Gentiles. This would
20 Well; because of unbelief they were broken off; and thou standest by faith. Be not highminded, but fear:"
21 For if God spared not the
seem to follow from what the apostle had said in ver. 11, 12. Perhaps it might be said that there was some ground of exultation from the fact that God had rejected his ancient people for the sake of making a way open to admit the Gentiles to the church. The objection is, that the branches were broken off in order that others might be graffed in. To this Paul replies in the next verse, that this was not the reason why thoy were rejected, but their unbelief was the cause.
20. Well. True. It is true they were broken off; but in order to show that there was no occasion for boasting, he adds that they were not rejected in order to admit others, but because of their unbelief, and that their fate should have a salutary impression on those who had no occasion for boasting, but who might be rejected for the same cause. This is an instance of remarkable tact and delicacy in an argument, admitting the main force of the remark, but giving it a slight change in accordance with the truth, so as to parry its force, and give it a practical bearing on the very point which he wished to enforce. ^ Thou standest by faith. The continuance of these mercies to you depends on your fidelity. If you are faithful, they will be preserved; if, like the Jews, you become unbelieving and unfruitful, like them you will be also rejected. This fact should repress boasting, and excite to anxiety and caution. ^ lie not high-minded. Do not be elated in the conception of your privileges, so as to produce vain selfconfidence and boasting. TI Jfutfear. This f-ar stands opposed to the spirit of boasting and sclf-confidcnce, against which he was exhorting them. It docs
22 Behold therefore the goodness and severity of God; on them which fell, severity; but towards thee, goodness; if* thou continue in his goodness: other-
not mean terror or horror, but it de« notes humility, watchfulness, and solicitude to abide in the faith. Do not be haughty and high-minded against the.Tew, who has been cast off, but "demean yourself as a humble believer, and one who has need to be continually on his guard, and to fear lest he may fall through unbelief, and be cast off." (Stuart.) We may here learn, (1.) That there is danger lest those who are raised to eminent privileges should become unduly exalted in their own estimation, and des[)ise ethers^ (2.) The tendency of faith is to promote humility and asense of our dependence on God. (3.) The system of salvation by faith produces that solicitude, and careful guarding, and watchfulness, which is necessary to preserve us from apostasy and ruin.
21. For if God, &c. If God did not refrain from rejecting the Jews who became unbelievers, assuredly he will not refrain from rejecting you in the same circumstances. It may be supposed that he will be quite as ready to reject tlie ingrafted branches, as to cast off those which belonged to the parent stock. The situation of the Gentiles is not such as to give them any security over the condition of the rejected Jew.
22. Jieliold, therefore, &c. Regard, or contemplate, for purposes of your own improvement and benefit, the dealings of God. We should look on all his disj)en.-:ations of judgment or of mercy, and derive lessons from all to promote our own steadfast adherence to the faith of the gospel. TJ The goodness. The benevolence or mercy of God towards you in admitting you to his favour. This calls for gratitude, love,
23 And they also, if * they bide not still in unbelief, shall
confidence. It demands expressions of thanksgiving. It should be highly prized, in order that it may excite to diligence to secure its continuance, t The severity of God. That is, towards the Jews. 'J'he word se7)enty now suggests sometimes the idea of harshness, or even of cruelty. (JFebster.) But nothing of this kind is convoyed in the original word here. It properly denotes chitting off, uT'jTr.y.Uv, from utts ts«v*, to cut off; and is commonly applied to the act of the gardener or vinedresser in trimming trees or vines, and cutting off the decayed or useless branches. Here it refers to the act of God in cutting off ox rejecting the Jews as useless branches; and conveys no idea of injustice, cruelty, or harshness. It was a just act, and consistent with all the perfections of God. It indicated a purpose to do that which was right, though the inflictions might seem to be severe, and though they must involve them in many ' heavy calamities, t On them -ivhich fell, severity. On the Jews, who had been rejected because of their unbelief. 1 But toyviirds thee, goodness. To- | wards the Gentile world, benevolence, j The word goodness properly denotes benigidty or benevolence. Here it sig- | nifies the kindness of God in bestowing | these favours on the Gentiles, f If thou continue in his goodness. The word " his" is not in the original. And the word goodness may denote integrity, probity, uprightness, as well as favour. Kom. iii. 12, "There is none that doeth good." The Septuagint often thus uses the word. Ps. xiii. 1. 3, &c. This is probably the meaning here; though it may mean ' if thou dost continue in a state of favour;' that is, if your faith and good conduct shall be such as to make it proper for God to continue his kindness towards you. Christians do not merit the fa-
be gaffed in: for God is able to graff them in again.
24 For if thou wert cut out of the olive-tree which is wild
vour of God by their faith and good works; but their obedience is an indispensable condition on which that favour is to be continued. It is thus that the grace of God is magnified, at the same time that the highest good is done to man himself. ^ Otherivise thou also shalt be cut off. Comp. John xv. 2. The word thou refers here to the Gentile churches. In relation to them the favour of God was dependent on their fidelity. If they became disobedient and unbelieving, then the same principle which led him to withdraw his mercy from the Jewish people would lead also to their rejection and exclusion. And on this principle God has acted in numberless cases. Thus his favour was withdrawn from the seven churches of Asia (Rev. i — iii.), from Corinth, from Antioch, from Philippi, and even from Rome itself.
23..dnd they also. The Jews. ^ If they bide not, &c. If they do not continue in wilful obstinacy and rejection of the Messiah. As their unbelief was the sole cause of their rejection, so if that be removed, they may be again restored to the divine favour. ^ For God is able, &c. He has, (1.) Power to restore them, to bring them back and replace them in his favour. (2.) He has not bound himself utterly to reject them, and for ever to exclude them. In this way the apostle reaches his purpose, which was to show them that God had not cast away his people, or finally rejected the Jewish nation, ver. 1, 2. That God has this power, the apostle proceeds to show in the next verse.
24. For if thou. If you who are Gentiles. ^ Wert cut out of. Or, if thou wert of the cutting of the wild olive-tree. ^ Which is ivild by nature* Which is uncultivated and unfruitful That is, if you were introduced into a by nature, and wert graffed contrary to nature into a good olivetree; how much more shall these, which be the natural branches^ be graffed into their own olive-tree?
state of favour with God from a condition which was one of enmity and hostility to him. The argument here is, that it was in itself as difficult a thing to reclaim them, and change them from opposition to God to friendship, as it would seem difficult or impossible to reclaim and make fruitful the wild olive-tree. \ And -wert groffecl contrary to nature. Contrary to your natural habits, thoughts, and practices. There was among the Gentiles no inclination or tendency towards God. This does not mean that they were physically depraved, or that their disposition was literally like the wild olive; but it is used, for the sake of illustration, to show that their moral character and liabits were unlike those of the friends of God. t J^oiu much more, &c. The meaning of this whole verse may be thus expressed: ' If God had mercy on the Gentiles, who were outcasts from his favour, shall he not much rather on those who were so long his people, to whom had been given the promises, and the covenants, and the law, whose ancestors had been so many of them his friends, and among whom the ]\Iessiah was born V In some respects, there are facilities among the Jews for their conversion, which had not existed among the Gentiles. They worship one God; they admit the authority of revelation; they have the Scriptures of the Old Testament; they expect a Messiah; and they have a haljit of professed reverence for the will of God.
2.5. Ignorant of this mystery. The word mystery means properly that which is concealed, hiditen, or 7//1- kiio-ivn. And it especially refers, in the New Testament, to the truths or doctrines which (lod had reserved to himbclf, or had not before communicated.
25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits, that
It does not mean, as with us often, that there was any thing uniniellig-ible or inscrutable in the nature of the doctrine itself, for it was commonly perfectly plain when it was made known. Thus the doctrine, that the division between the Jews and the Gentiles was to be broken down, is called a mystery, because it had been, to the times of the apostles, concealed, and was then revealed fully for the first time. Rom. xvi. 25. Col. i. 26, 27. Comp. 1 Cor. xv. f)\. Mark iv. 11. Eph. i. 9; iii. 3. Thus the doctrine which the aj.ostle was stating was one that until then had been concealed, or had not been made known. It does not mean that there was any thing unintelligible or incomprehensive in it, but until then it had not been made known. 1 Lest ye shotdd be -wise in your own conceits. Paul communicated the truth in regard to this, lest they should attempt to inquire into it; should speculate about the reason why God had rejected the Jews; and should be elated with the belief that they had, by their own skill and genius, ascertained the cause. Rather than leave them to vain speculations and self-gratulation, he chose to cut short all incjuiry, by stating the truth about their present and future state. T[ Blindness. Or hardness. See ver. 7. 1 In part. Not totally, or entirely. They are not absolutely or completely blinded. This is a qualifying expression; but it does not denote ivhat part or portion, or for what time it is to continue. It means that the blindness in respect to the whole nation was only partial. Some were then enlightened, and had become Christians; and many more mould he. J To Israel. To the Jews. ^ Until thf fulness of the Gentiles, &c. The word fulness in relation to the Jew*