Romans 11:23 Ulasan

The apostle, having reconciled that great truth of the rejection of the Jews with the promise made unto the fathers, is, in this chapter, further labouring to mollify the harshness of it, and to reconcile it to the divine goodness in general. It might be said, "Hath God then cast away his people?" The apostles therefore sets himself, in this chapter, to make a reply to this objection, and that two ways: - I. He shows at large what the mercy is that is mixed with this wrath (v. 1-32). II. He infers thence the infinite wisdom and sovereignty of God, with the adoration of which he concludes this chapter and subject (Rom 11:33-36).

INTRODUCTION TO ROMANS 11 The apostle having spoken of the calling of the Gentiles, and given a hint of the perverseness of the Jews in slighting the Gospel, proceeds in this chapter to treat of their rejection; in which he shows, that it was not universal, though of the greater part in his time; and which he confirms by some passages out of the Old Testament, and then points at the end and design of God in the casting them off; and exhorts the Gentiles not to insult them, but to learn to be humble and cautious by what was done to them; and foretells the conversion of the Jews in the latter day, which will be general, so that their rejection is not final; and resolves the whole dispensation of God, both with respect to Jews and Gentiles, into the unsearchable wisdom and sovereign will of God: he begins with an objection he saw would be made upon what he had said, concerning the calling of the Gentiles, and the unbelief of the Jews, that then God had wholly cast off his people, Rom 11:1, to which he answers with a "God forbid", by way of detestation; and by instancing in himself, who was of the people of the Jews, and yet was called; and by distinguishing between some and others among them: there were some who were foreknown, loved, and chosen of God from everlasting: these were not cast off, but others who were not foreknown, Rom 11:2, and then he illustrates the present case of the Jews by observing how it was with them in the times of Elias; who though he complained of their apostasy and cruelty, and imagined that there were none left but himself that worshipped the true God, yet there were then seven thousand, which were preserved from the idolatry of Baal, Rom 11:2, and so the apostle observes it was now, Rom 11:5, there was a small number whom God of his free grace had chosen, and reserved for himself, and so were not all cast away, as the objection suggested; and having called this choice an election of grace, he argues the contrariety and inconsistency of grace and works in this affair, Rom 11:6, and since it appeared that there were two sorts of people among them, one that were chosen and the other not, hence it was, that though Israel did not obtain the righteousness they sought for, yet they that were chosen obtained it, and so were not cast away, when the rest were, Rom 11:7, and that so it should be, or that this should be the case of the greater part of the Jews, that they should be given up to blindness and hardness of heart, the apostle proves by some testimonies of Isaiah and David, which he produces, Rom 11:8, hence follows an objection, that if this be the case, then God had appointed them to stumble, that they might fall even all of them, and always continue fallen; to which the apostle answers with a "God forbid", as usual, when anything is objected which is abhorred; and by observing the view, event, and order of things; showing, that the fall of the Jews issued in the salvation of the Gentiles; and the salvation of the Gentiles was to provoke the Jews to seek the same mercy, Rom 11:11, and then follows an improvement and illustration of this end, or event of their fall, Rom 11:12, that if the fall and lessening of the Jews were the means of enriching the Gentiles with the riches of Christ and his grace, what a glory must be brought to them, when they should all of them be converted and join them! and that the rejection of the Jews was neither total nor final, the apostle argues from his office, even as an apostle of the Gentiles, whom he addresses as such, Rom 11:13, and from his view and end in executing that office, which was to provoke the Jews to emulate the Gentiles, and so save some of them, Rom 11:14, and then he repeats in other words, Rom 11:15, the argument he had used in Rom 11:12, and proves the future conversion of the Jews, from the instances of conversion and sanctification, which had been, and were then among them; which were as the firstfruits to the lump, and the root to the branches; and were pledges and tokens of a general conversion and sanctification of them hereafter, Rom 11:16, and by occasion of the metaphor of the root and branches before used, he expresses the rejection of the Jews, by the breaking off some of the branches, and the reception of the Gentiles by their ingrafting into a Gospel church state among the converted Jews, enjoying the same privileges with them, Rom 11:17, and since they were originally of a wild olive tree, and merely of grace partook of the root and fatness of the good olive of the Gospel church state, as consisting first of the Jews, they ought not to be haughty and insolent, and boast and brag over the Jews, since they were beholden to them, and not the Jews to them, Rom 11:18, and whereas an objection might be made, that the Jews were cast out, to make room for the Gentiles, Rom 11:19, and therefore the one must be more deserving than the other; the apostle replies to it, Rom 11:20 by granting, that the one were broken off, or rejected, that the other might be ingrafted, or taken in but then as it was owing to unbelief in the Jews that they were cast off, in which the Gentiles were before conversion as well as they, so it was by faith they stood in their church relation, which was the gift of God, and owing to his grace; so that their ingrafting and continuance in a Gospel church state were not the effect of merit in them; wherefore he gives them this good advice, not to be proud and lifted up with their privileges, as though they were of their own deserving, but to fear the Lord and his goodness, from whence they sprung; and suggests, that they should be so far from making such an use of the rejection of the Jews, that it ought rather to engage them to caution, care, and fear; for they were the natural branches in the olive tree, and if these were not spared when behaving disagreeably, they must not expect to fare otherwise, who were originally of the wild olive tree, should they act unworthy of the privileges they enjoyed, Rom 11:21, wherefore the apostle recommends to their serious consideration the severity of God in the casting off of the Jews, and his goodness in taking in them, the Gentiles; and threatens them with cutting off, should they slight, neglect, or misuse the goodness of God to them in his house and ordinances, Rom 11:22, and on the other hand, an intimation is given, that the Jews, though broken off shall be grafted in again, should their unbelief discontinue, and faith in Christ be given them, which was not impossible with God; he is able both to remove their unbelief, give them faith, and reinstate them in a church relation, Rom 11:23, and as it is without doubt he can do it, it looks very likely that he will; which may be argued from the ingrafting of the Gentiles, who were like the olive tree, wild by nature; were cut out from thence, and, contrary to nature, grafted into the good olive tree; wherefore by an argument from the lesser to the greater, much more may it be thought, that the Jews, the natural branches, will, in God's own time, be grafted in their former church state, some of their ancestors were in, Rom 11:24, yea, the apostle argues the certainty of their conversion, and reinstatement into the Gospel church, from the design of Providence in suffering blindness in part to happen to them; which was not intended always to continue, only until all the elect of God are gathered in among the Gentiles; and this mystery of Providence and grace, he thought fit to acquaint the Gentiles with, lest they should be conceited of themselves, as if they only shared the favour of God, and were deserving of it, to the contempt of the Jews, Rom 11:25, Moreover, the apostle affirms that all Israel shall be saved, Rom 11:26, which is consequentially deduced from what he had said, and which he proves by a passage, out of Isa 59:20, and by its being a principal part of the covenant, which God has made with them, which he will not break, but shall be fulfilled; when he shall make them sensible of their sins, and take them away by the application of his pardoning grace, Rom 11:27, and whereas the implacable enmity of the Jews to Christ and his Gospel might be objected to such a gracious procedure of God towards them, the apostle removes the objection, by granting that they were enemies to the Gospel on account of the Gentiles, to whom it was preached; but then there was a chosen people among them, who were beloved of God; which would be made manifest, because of the oath and promise made unto their their fathers, Rom 11:28, wherefore as the purposes, promises, and covenant of God are immutable, so the gifts of his grace, and the calling of his people included in them, are things certain and irrevocable, Rom 11:29, and so the calling of the Jews, and the gifts of his grace designed for them, which is another proof of their calling and conversion; and which is further argued, and made both more probable and certain, by comparing the case of the Jews and Gentiles together; as for the Gentiles, they were formerly infidels and obtained mercy, through the unbelief of the Jews, Rom 11:30, wherefore arguing from the less probable to that which is more so, the Jews, though for the present unbelievers, yet it may be thought, that through the mercy the Gentiles had received, they would some time or other be provoked to seek for, and so obtain the same mercy, Rom 11:31, and the rather this may be given into and received, not only because they both have been in a state of unbelief, but the end and design of God in concluding them in it, were to have mercy on each of them, Rom 11:32, which dispensation of God both to one and to the other by turns, in different ways, was so amazing and unaccountable to the apostle, that he breaks out into admiration at the wisdom and knowledge of God: which were so abundant, that they could not be searched out, conceived of, and expressed, Rom 11:33, the reasons of which lay in his own breast, and are only known to himself no one having known his mind, or been his counsellor, Rom 11:34, nor is he obliged to give an account of his matters, and the reasons of his proceedings, to any of his creatures; he is not indebted to them for anything, nor does he any injustice to any of them, by whatsoever steps he takes in Providence and grace; let that appear, and recompense will be made, Rom 11:35, everything must be resolved into his sovereign will and pleasure, and so this of choosing some, and leaving others, of rejecting the Jews, and receiving the Gentiles, and also that of calling the Jews again; as it is reasonable everything should, since all things are from him, through him, and to him, Rom 11:36, and so all glory is due unto him, and here ends the doctrinal part of this epistle.

And they also, if they abide not still in unbelief,.... The apostle suggests that the Jews also might be recovered and brought into a Gospel church state, provided they did not continue in infidelity; but inasmuch as they seem to lie under invincible ignorance, obstinacy, and unbelief, and were such bitter enemies to the Gospel, and abhorrers of Gospel ordinances, and a Gospel church state; yea, that they must and will abide in unbelief, unless the Spirit of God convinces them of it, and it is given to them to believe in Christ, and they are powerfully drawn by the Father to come to the Son, there is no possibility or likelihood that they shall be grafted in, or taken into a Gospel church state; to which the apostle answers, and argues for their ingrafting, and the possibility of it from the power of God: for God is able to graft them in again; as many of them were in the times of the apostles, and some since, for nothing is impossible with God; he can remove their unbelief, knock off the shackles and fetters in which they are held, and bring, them out of the prison of infidelity, in which they are shut up; he is able to take away the blindness of their minds, and the hardness of their hearts, the veil that is over them, and turn them to the Lord; he can by his mighty power work faith in them, and cause them to look on him whom they have pierced, and mourn in an evangelical manner; he can bring them to Christ, and into his churches, and among his people, and fold them with the rest of his sheep; so that there one fold of Jew and Gentile, under one shepherd, Jesus Christ.

"And they also, if they abide not in unbelief, shall be grafted in." For it was not God that cut them off, but they have broken themselves off and fallen, and he did well to say have broken themselves off. For He hath never yet so cast them off, though they have sinned so much and so often. You see what a great thing a man's free choice is, how great the efficacy of the mind is. For none of these things is immutable, neither thy good nor his evil. You see too how he raises up even him in his despondency, and humbles the other in his confidence; and do not thou be faint at hearing of severity, nor thou be confident at hearing of goodness. The reason why He cut thee off in severity was, that thou mightest long to come back. The reason why He showed goodness to thee was, that thou mightest continue in (he does not say the faith, but) His goodness, that is, if thou do things worthy of God's love toward man. For there is need of something more than faith.

Paul shows what an easy matter this would be for God to accomplish.

If either of you changes you will experience severity and they will receive kindness. Humanly speaking, it is impossible to restore withered cuttings, but with God all things are possible and even easy.

So too the Jews would have been grafted in, if they had not continued to remain in unbelief; for God did not first cut them off, but they themselves fell away of their own accord and were cut off by their unbelief. In saying that "God did not spare," he means that God does not show mercy to the Jews, but considers them unworthy of communion and fellowship with the holy forefathers. Most wisely Paul frightens the Gentile by what happened to the Jews, while to the Jew, by the example of what happened to the Gentiles, he inspires the boldness to be grafted in by faith and encourages him with hope in the power of God. God is able, he says, to graft them in; He does all things that surpass our hopes.

Second, he shows the same with respect to the Jews. First, he states the fact: and they also, namely, the Jews, if they do not abide still in unbelief, shall be grafted in, i.e., restored to their former status: you have prostituted yourself to many lovers. Nevertheless, return to me, says the Lord (Jer 3:1). Then he proves what he has said: first, from God's power, saying: for God is able to graft them in again; therefore, their salvation is not to be despaired of: behold, the Lord's hand is not shortened, that it cannot save (Isa 59:1).

If they abide not in unbelief - So, we find that their rejection took place in consequence of their wilful obstinacy: and, that they may return into the fold, the door of which still stands open. For God is able to graft them in again - Fallen as they are and degraded, God can, in the course of his providence and mercy, restore them to all their forfeited privileges; and this will take place if they abide not in unbelief: which intimates that God has furnished them with all the power and means necessary for faith, and that they may believe on the Lord Jesus whenever they will. The veil now continues on their heart; but it is not a veil which God has spread there, but a veil occasioned by their own voluntary and obstinate unbelief: and, when they shall turn to the Lord, (Jesus), the veil shall be taken away. See what the apostle has said, Co2 3:6-18.

SAME SUBJECT CONTINUED AND CONCLUDED--THE ULTIMATE INBRINGING OF ALL ISRAEL, TO BE, WITH THE GENTILES, ONE KINGDOM OF GOD ON THE EARTH. (Rom. 11:1-36) I say then, Hath--"Did" God cast away his people? God forbid--Our Lord did indeed announce that "the kingdom of God should be taken from Israel" (Mat 21:41); and when asked by the Eleven, after His resurrection, if He would at that time "restore the kingdom to Israel," His reply is a virtual admission that Israel was in some sense already out of covenant (Act 1:9). Yet here the apostle teaches that, in two respects, Israel was not "cast away"; First, Not totally; Second, Not finally. FIRST, Israel is not wholly cast away. for I also am an Israelite--See Phi 3:5, and so a living witness to the contrary. of the seed of Abraham--of pure descent from the father of the faithful. of the tribe of Benjamin-- (Phi 3:5), that tribe which, on the revolt of the ten tribes, constituted, with Judah, the one faithful kingdom of God (Kg1 12:21), and after the captivity was, along with Judah, the kernel of the Jewish nation (Ezr 4:1; Ezr 10:9).

And they also--"Yea, and they" if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again--This appeal to the power of God to effect the recovery of His ancient people implies the vast difficulty of it--which all who have ever labored for the conversion of the Jews are made depressingly to feel. That intelligent expositors should think that this was meant of individual Jews, reintroduced from time to time into the family of God on their believing on the Lord Jesus, is surprising; and yet those who deny the national recovery of Israel must and do so interpret the apostle. But this is to confound the two things which the apostle carefully distinguishes. Individual Jews have been at all times admissible, and have been admitted, to the Church through the gate of faith in the Lord Jesus. This is the "remnant, even at this present time, according to the election of grace," of which the apostle, in the first part of the chapter, had cited himself as one. But here he manifestly speaks of something not then existing, but to be looked forward to as a great future event in the economy of God, the reingrafting of the nation as such, when they "abide not in unbelief." And though this is here spoken of merely as a supposition (if their unbelief shall cease)--in order to set it over against the other supposition, of what will happen to the Gentiles if they shall not abide in the faith--the supposition is turned into an explicit prediction in the verses following.