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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.

For of him, and through him, and to him are all things,.... Not only all things in nature and providence, he being the Maker and efficient cause of things, and the preserver and supporter of them their beings, and to whose glory they are all designed and directed; but all things in grace owe their original to him, as their first cause; they are produced by him, and make for his glory; they all spring from his sovereign will, are brought about by his almighty power, and tend to the glory of his grace; as does every thing in election, redemption, and regeneration: particularly the counsels and purposes of God respecting men may be here meant; which all rise out of his own heart, without any motive or inducement to them in the creature; are accomplished by his divine power, notwithstanding all the opposition of men and devils; and all issue in his glory, even such of them as may seem to carry in them severity to some of his creatures: and since this is the case, the following doxology, or ascription of glory to God, is justly and pertinently made, to whom be glory for ever; and which will be given to him by angels and men to all eternity, for the perfection of his being, the counsels of his will, and the works of his hands, both of nature and grace; to which the, apostle annexes his amen, so be it, assenting to it, wishing for it, and believing of it. Next: Romans Chapter 12

They moreover affirm that the Saviour is shown to be derived from all the Aeons, and to be in Himself everything by the following passage: "Every male that openeth the womb." For He, being everything, opened the womb of the enthymesis of the suffering Aeon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, "And He Himself is all things;" and again, "All things are to Him, and of Him are all things;" and further, "In Him dwelleth all the fulness of the Godhead;" and yet again, "All things are gathered together by God in Christ." Thus do they interpret these and any like passages to be found in Scripture.

Those who bestow laudatory addresses on the rich appear to me to be rightly judged not only flatterers and base, in vehemently pretending that things which are disagreeable give them pleasure, but also godless and treacherous; godless, because neglecting to praise and glorify God, who is alone perfect and good, "of whom are all things, and by whom are all things, and for whom are all things," they invest with divine honours men wallowing in an execrable and abominable life, and, what is the principal thing, liable on this account to the judgment of God; and treacherous, because, although wealth is of itself sufficient to puff up and corrupt the souls of its possessors, and to turn them from the path by which salvation is to be attained, they stupefy them still more, by inflating the minds of the rich with the pleasures of extravagant praises, and by making them utterly despise all things except wealth, on account of which they are admired; bringing, as the saying is, fire to fire, pouring pride on pride, and adding conceit to wealth, a heavier burden to that which by nature is a weight, from which somewhat ought rather to be removed and taken away as being a dangerous and deadly disease.

You see how here, [as in the previous verses,] Paul indicates the mystery of the Trinity. For when he says from him and through him and to him, this corresponds to the one God and Father, from whom are all things, and our one Lord Jesus Christ, through whom are all things. Likewise he says that all things are revealed by the Spirit of God, thus indicating that the providence of the Trinity is present in everything. When he talks about the height of riches he means the Father, from whom all things come; when he talks about the height of wisdom he means Christ, who is the wisdom of God; and when he talks about the depth of knowledge he is referring to the Holy Spirit, who knows the deep things of God.Paul adds “forever” to indicate that the perfection of all things is not bound by time but will extend to eternity and even be increased. He further adds “Amen” so that we might understand that we are coming to that blessedness through him, of whom it is written in the Apocalypse: “These are the words of the Amen.”

Paul declares that God is the beginning of the substance of all things by the words “of him” and the bond of their subsistence by the expression “through him” and their final end by the term “to him.”

All things exist by God’s command, so that they are “from him”; they are set in order by his Word and therefore “through him.” Finally, all things have recourse to his judgment so that, while they long for freedom “in him,” after corruption has been done away with they appear to be recalled “to him.”

What person who believes that he lives “from him and through him and to him” will dare to make the One who encompasses in himself the life of each of us a witness of a life which does not reflect him?

“From him” means the beginning and origin of the substance of the universe, i.e., by his will and power.… “Through him” means the continuation of the universe; “unto him” means its end.

"For of Him, and through Him, and to Him, are all things." Himself devised, Himself created, Himself worketh together. For He is rich, and needeth not to receive from another. And wise, and needeth no counsellor. Why speak I of a counsellor? To know the things of Him is no one able, save Himself alone, the Rich and Wise One. For it is proof of much riches that He should make them of the Gentiles thus well supplied; and of much wisdom that He should constitute the inferiors of the Jews their teachers. Then as he was awe-struck he offers up thanksgiving also in the word, "To Whom be glory forever. Amen." For when he tells of any great and unutterable thing of this kind, he ends in wonder with a doxology. And this he does in regard to the Son also. For in that passage also he went on to the very same thing that he does here. "Of whom is Christ according to the flesh, Who is over all God blessed forever. Amen."

Paul is referring to the Trinity when he says this.

By saying this Paul revealed a meaning which had been hidden from the world. For because God is the Creator of all things, everything comes from him. And because everything comes from him, it comes through his Son, who is of the same substance and whose work is the Father’s work as well.… And because what is from God and through God is then born again in the Holy Spirit, everything is in him as well, because the Holy Spirit is from God the Father, which is why he knows what is in God.… Here Paul laid bare the mystery of God, which he said above should not be unknown to them.

God himself made all things and he rules in perpetuity over everything which he has made. Everyone ought to turn to him, to thank him for what they asked for and to put their trust in him for the future. They ought to honor him as well. In this way the holy apostle shows that there is no difference between the prepositions from and through, as if the former, which might mean something greater, should apply to the Father and the latter, which might mean something less, to the Son. In fact, both apply equally to both persons.

From him all creation received its beginning, through him it is governed, and in him are all things contained, whereas he is not contained by any created thing. He alone should receive glory, for it is from him that we live and move.At the same time, this passage also contradicts the Arians when it is said that it is one and the same God from whom and through whom all things are revealed to have been made, since the Evangelist indicated that in the beginning everything was made through the Word. The apostle here teaches that what the Evangelist testifies concerning the Son should be understood and believed of the Father, through the mystery of the unity.

“In him are all things” not only because he has brought them from nothing into being but because it is by his operation that all things he made are kept in existence and held together. Living things, however, participate more abundantly, because they participate in the good both by their being and by their living. But rational beings, while they participate in the good in the aforementioned ways, do so still more by their very rationality. For in a way they are more akin to him, although of course he is immeasurably superior to them.

He Himself is the source of all things: this means "from Him." He is also the support of all things: this means "by Him." All things have their beginning from Him, and were created by Him, and all things stand and are held together, resting upon Him as upon a certain foundation. It is Paul's custom to end his discourse with thanksgiving when he speaks of something important. He does the same now as well. Since he was filled with amazement at the goodness, wisdom, knowledge, and ways of God's economy, he finally glorifies God, thereby teaching us also to thank God for His great blessings and to glorify Him in word and in life.

Then when he says, for from him, he shows God's depth, inasmuch as in him are all things. First, he shows his causality; second, his dignity, at to him be glory; third, his perpetuity, at for ever. First, therefore, he says: it is right to say that no one first gave to him, because from him, and through him, and in him, are all things. Thus nothing can be unless received from God. To designate God's causality he uses three prepositions, namely, from, through, and in. But the preposition from denotes a principle of change; and this is in three ways. In one way the acting or moving principle; in another way the matter; in a third way the opposite contrary, which is the point of departure of the change. For we say that the knife came to be from the knife maker, from the steel, and from the unshaped matter. But the universe of creatures was not made from preexisting matter, because even their matter is an effect of God. Accordingly, created things are not said to be from something but from its opposite, which is nothing; because they were nothing, before they were created to exist: we are born of nothing (Wis 2:2). But all things are from God as from their first maker: all things are from God (1 Cor 11:12). It should be noted that another Latin word for from is de, which seems to suggest the same relationships; however, de always designates a consubstantial cause. For we say that the knife is from the iron, but not from the maker. Therefore, because the Son proceeds from the Father as consubstantial with him, we say that the Son is from the Father. But creatures do not proceed from God as consubstantial with him; hence, they are not said to be from him but out from him. The preposition through designates the cause of an action; but because an action lies between the maker and the things he makes, there are two ways in which the preposition through can designate the cause of an action. In one way according as the action comes from its performer, as something which is its own cause of acting is said to act through itself. In one way this is the form, as we say that fire acts through heat. In another way it is a higher agent, as we say that man begets man through the power of the sun or rather of God. So, therefore, all things are said to be through him in two ways: In one way as through the first agent, by whose power all things act: through me kings reign (Prov 8:15). In another way, inasmuch as his wisdom, which is his essence, is the form through which God makes all things: the Lord through wisdom founded the earth (Prov 3:19). In another way the preposition through designates the cause of an action, not as it comes from the performer but as terminated in its products, as we say that the artisan makes a knife through a hammer: not that the hammer works with the artisan in the way described above, but because the knife comes to be from the activity of the artisan by means of the hammer. Therefore, it is said that this preposition, through, designates authority directly, as when we say that the king acts through his bailiff—which pertains to what is now being said. But sometimes in a causal sense, as when we say that the bailiff acts through the king—which pertains to the preceding mode. In this mode about which we are now speaking, all things are said to have been made by the Father through the Son, as in John: all things were made through him (John 1:3), not that the Father has from the Son the power to make things, but rather that the Son accepts the power of making things from the Father, a power not instrumental but principal, not of a lower order but equal, not diverse but the same: whatever the Father does, that the Son does likewise (John 5:19). Hence, although all things were made by the Father through the Son, the Son is not an instrument or minister of the Father. The preposition in also designates a causal relationship in three ways: in one way it designates matter, as we say that the soul is in the body or a form in matter. This is not the way in which things are said to be in God, because he is not the material cause of things. In another way it designates a relationship of efficient cause, in whose power it lies to dispose of its effects. In this sense all things are said to be in him, inasmuch as all things lie under his power and arrangement: in his hand are all the ends of the earth (Ps 95:4); in him we live and move and have our being (Acts 17:28). In a third way it designates a relationship of final cause, in that the entire good of a thing and its preservation consists in its own optimum. In this sense all things are said to be in God as in the goodness preserving them. All things hold together in him (Col 1:17). When he says, all things, it is to be taken absolutely for all things which have true being. Sins do not have true being, but insofar as they are sins they lack some being, due to the fact that evil is nothing else than a deprivation of good. Therefore, when he says, from him, and through him, and in him are all things, this does not include sin, because, according to Augustine, sin is nothing and man accomplishes nothing when he sins. Yet, whatever entity is present in sin, it is from God. Therefore, according to the foregoing, all things are from him, i.e., God as from the first operating power. All things are through him, inasmuch as he makes all things through his wisdom. All things are in him as in their preserving goodness. Now these three things, namely, power, wisdom, and goodness are common to the three persons. Hence, the statement that from him, and through him, and in him can be applied to each of the three persons. Nevertheless, the power, which involves the notion of principle, is appropriated to the Father, who is the principle of the entire Godhead; wisdom to the Son, who proceeds as Word, which is nothing else than wisdom begotten; goodness is appropriated to the Holy Spirit, who proceeds as love, whose object is goodness. Therefore, by appropriation we can say: from him, namely, from the Father, through him, namely, through the Son, in him, namely, in the Holy Spirit, are all things. Then when he says, to him be honor and glory for ever, he shows God's dignity, which consists in the two things previously mentioned. For from the fact that all things are from him and through him and in him, honor and reverence and subjection are owed him by every creature: if I am a father, where is my honor? (Mal 1:6). But from the fact that he has not received either counsel or gifts from anyone, glory is owed him; just as on the contrary it is said of man: if then you received it, why do you boast as though it were not a gift? (1 Cor 4:7). And because this is proper to God, it is said: I am the Lord; my glory I give to no other (Isa 42:8). Finally, he mentions his eternity when he says: forever, because his glory does not pass as does man's glory, of which it is said: all his glory is like the flower of the field (Isa 40:6). But God's glory lasts for all ages, i.e., through all the ages succeeding all ages, inasmuch as the duration of any given thing is called an age. Or for ever refers to the durations of incorruptible things, which contain the ages of corruptible things. This applies especially to God's eternity, which can be spoken of as a plurality because of the multitude and diversity of things contained in it, even though it is one and simple in itself. The meaning would then be unto the ages that contain the ages: your reign is a reign of all ages (Ps 144:13). He adds: amen, as confirmation. As if to say: truly it is so. This is the meaning in the gospels when it says: amen, I say to you. Sometimes, however, it means: may it come to pass. Thus in Jerome's Psalter it says: all the people will say: amen, amen, where our text has may it come to pass! May it come to pass!

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

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).

For of him, and through him, and to him, are all things: to whom--"to Him" be glory for ever. Amen--Thus worthily--with a brevity only equalled by its sublimity--does the apostle here sum up this whole matter. "OF Him are all things," as their eternal Source: "THROUGH HIM are all things," inasmuch as He brings all to pass which in His eternal counsels He purposed: "To Him are all things," as being His own last End; the manifestation of the glory of His own perfections being the ultimate, because the highest possible, design of all His procedure from first to last. On this rich chapter, Note, (1) It is an unspeakable consolation to know that in times of deepest religious declension and most extensive defection from the truth, the lamp of God has never been permitted to go out, and that a faithful remnant has ever existed--a remnant larger than their own drooping spirits could easily believe (Rom 11:1-5). (2) The preservation of this remnant, even as their separation at the first, is all of mere grace (Rom 11:5-6). (3) When individuals and communities, after many fruitless warnings, are abandoned of God, they go from bad to worse (Rom 11:7-10). (4) God has so ordered His dealings with the great divisions of mankind, "that no flesh should glory in His presence." Gentile and Jew have each in turn been "shut up to unbelief," that each in turn may experience the "mercy" which saves the chief of sinners (Rom. 11:11-32). (5) As we are "justified by faith," so are we "kept by the power of God through faith"--faith alone--unto salvation (Rom 11:20-32). (6) God's covenant with Abraham and his natural seed is a perpetual covenant, in equal force under the Gospel as before it. Therefore it is, that the Jews as a nation still survive, in spite of all the laws which, in similar circumstances, have either extinguished or destroyed the identity of other nations. And therefore it is that the Jews as a nation will yet be restored to the family of God, through the subjection of their proud hearts to Him whom they have pierced. And as believing Gentiles will be honored to be the instruments of this stupendous change, so shall the vast Gentile world reap such benefit from it, that it shall be like the communication of life to them from the dead. (7) Thus has the Christian Church the highest motive to the establishment and vigorous prosecution of missions to the Jews; God having not only promised that there shall be a remnant of them gathered in every age, but pledged Himself to the final ingathering of the whole nation assigned the honor of that ingathering to the Gentile Church, and assured them that the event, when it does arrive, shall have a life-giving effect upon the whole world (Rom 11:12-16, Rom 11:26-31). (8) Those who think that in all the evangelical prophecies of the Old Testament the terms "Jacob," "Israel," &c., are to be understood solely of the Christian Church, would appear to read the Old Testament differently from the apostle, who, from the use of those very terms in Old Testament prophecy, draws arguments to prove that God has mercy in store for the natural Israel (Rom 11:26-27). (9) Mere intellectual investigations into divine truth in general, and the sense of the living oracles in particular, as they have a hardening effect, so they are a great contrast to the spirit of our apostle, whose lengthened sketch of God's majestic procedure towards men in Christ Jesus ends here in a burst of admiration, which loses itself in the still loftier frame of adoration (Rom 11:33-36). Next: Romans Chapter 12