Romans 11

I say then Has God cast away his people The Apostle having shown in the end of the foregoing Chapter, That the Iewes was for their Obstinacy rejected, and the Gentiles called; he here prevents, or answers an Objection. Some might be ready to say; If this be so, then God has cast away his Covenant-People, which he has promised not to do; vid. Psal. 94.14. To this he answeres; first, by this accustomed form of denial; God forbid: And then he proceeds to show, That the rejection of the Iewes, was neither Total nor Final. That it was not Total, he proves first, by a particular Instance in the following words.? God forbid, for I also am an Israelite i. e. I am a Iew by descent, of the Seed of Abraham according to the flesh, and yet am not cast off by God., of the seed of Abraham, of the tribe of Benjamin Some think this is added, to intimate, That he was born of an honourable Tribe, out of which King Saul sprang, 1 Sam. 9.1. and Hester the Queen, Hest. 2.5. Others think, this is added for a contrary Reason; left his calling should be ascribed to the Dignity of his Tribe, he says, He was of Benjamin, the last and least of all the Tribes. And others rather think, That this particular recital of his Genealogy, is only to show, That he was a Iew by Nature and Nation, and not a Proselyte Converted to the Faith, v. Phil. 3.5..

God has not cast away his people whom he foreknew Here he makes a farther Answer to the forementioned Objection, by way of Distinction; he distinguisheth the people of God, into such as are foreknown, and such as are not foreknown: And as for the former of these, he says, They are not rejected of God. By such as are foreknown of God, he means Those that are Elected and Predestinated to Eternal Life, chap. 8.29. a foreknowledg, with Approbation, is implyed and intended, Iohn 10.14. 2 Tim. 2.19.. Wot ye not what the Scripture says of Elias Here's a third Answer to the Objection in the 1. v. and 'tis taken from an Instance in Elias, which the Iewes were well acquainted with. He cites or brings a book - case for it. And he the rather brings this Instance, lest the Iewes should Accuse him of Insolency; for that he had spoken before only of himself: and therefore he gives them to understand, that there were many other believing Israelites, as well as himself; though possibly they were unknown to them. You know (says he) what the Scripture says of Elias, 1 Kings 19.? how he maketh intercession to God against Israel t, saying. i. e. Against the Ten Tribes, who were generally Revolted from God, and fallen to Idolatry: Against those he complained, or those he impeached, ripping up their Impieties, as in the folowing words.

Lord, they have killed thy prophets Vid. 1 King. 19.10, 14., and digged down thine altars These were not the Altars of the high-places, for they are Commended that cast them down; nor the Altars in the Temple at Ierusalem, for they were out of the reach of the Ten Tribes, against whom Elias complains: But such Altars (say some) as the Godly of the Ten Tribes, did Build to serve God with, when they were not permitted to go up to Ierusalem; in which Case, the Building of private Altars (as some learned Iews have affirmed) was allowed. Or else by Altars, you may understand such Altars, as Elias himself, by the special Commandment of God, had Erected. Others, by digging down God's Altars, do understand their Corrupting, and Destroying the true Worship of God; and the Words are to be taken Synecdoctically, or Metonimically; the Sign being put for the Thing signified., and I am left alone So it was for ought he knew; for few, if any did publickly own the true worship of God: So generally was the Defection of the Ten Tribes in those Days., and they seek my life.

But what says the answer of God The word properly signifieth the Oracle, or Answer of God given in the Tabernacle from the Mercy-Seat; but it is generally taken for any divine Answer or Direction received from God, vid. Mat. 2.12. Heb. 11.7. where the same Word is used. The Apostle does not repeat the whole answer of God, as it is Recorded in 1 King. 19.15, 16, 17, 18. but so much only as was pertinent to his purpose. unto him? I have reserved to my self He says not, they have reserved themselves, but I have reserved them. q. d. Of my own Free-grace I have kept them from Idolatry and Apostacy. seven thousand men A certain Number for an uncertain. There were doubtless Women amongst them; but they are noted by the more worthy Sex., who have not bowed the knee to the image of Baal The word Image, is not in the greek; but the Article being of the Feminine gender, it was necessarily understood..

Even so then at this present time also, there is a remnant according to the election of grace q. d. As it was in the times of Elias, so it is now; there is a remnant of the Iews, which God has graciously elected; therefore their rejection is not Total, which was the thing to be proved. Though those that Believe are few, in respect of the those that Believe not; as a remnant is but little, in respect of the whole Piece; yet there are many Thousands of them, as Iames said to Paul, Act. 21. 20. Thou seest Brother, how many thousand Iews there are which believe..

And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work This Verse depends upon the former; and though it does not seem to appertain to the Argument the Apostle had in hand, yet, by the Direction of the Spirit, he takes the little Occasion that is offered, to show, That election and vocation is only by grace, and not by works; this he had spoken to before, chap. 4.4, 5. and 9.11. But he toucheth upon it again; and here he delivers a Truth, which the Iews of Old, either could not, or would not understand, i. e. That there is no mixing of the Merit of good works, and the free-grace of God; but one of these does exclude and destroy the Nature of the other: For if election and calling were both of grace and works (as some that call themselves Christians, as well as the Iews affirm) then grace is no grace, and works are no works: For whatsoever proceedeth of grace, that cometh Freely, and not of Debt; but what cometh by Merit of works, that cometh by Debt; but now Debt and no Debt, or that which is Free, and by Desert, are quite contrary things. Therefore to say, That Men re elected and called, partly of grace, and partly of the Merit of fore-seen works, that were to put things together, that cannot Agree, to make Debt no Debt, Merit no Merit, works no works, grace no grace; and so to Affirm and Deny one and the same thing..

What then q. d. My Discourse comes to this, or this is the Sum of it.? Israel has not obtained that which he seeketh for i. e. The Body of the Iewish Nation, seeking righteousness and life by the works of the law, have not obtained it, or they have not hit the Mark; they Aimed at it, but they Shot wide; they took a great deal of Pains, to little or no purpose, vid. chap. 9.31.; but the election i. e. The Elect; the Abstract for the Concrete; so before, Circumcision for the Circumcised. has obtained it, and the rest were blinded i. e. Those who are not Elected; they are left by God's just Judgment to their own Ignorance and Obdurateness: As also to Satan, who does increase it in them, 2 Cor. 4.4. The Antithesis requires, that he should have said, The rest have not obtained; but he speaks this of purpose, to show the Cause of their not Obtaining, i. e. Their own blindness of mind, and hardness of heart..

According as it is written Viz In Isa. 6.9. and 29.10., God has given them the spirit of slumber The word signifieth, such a dead sleep, as those have, who are pri t or stung with venemous Beasts, out of which, they hardly or never Awake., eyes that they should not see, and ears that they should not hear, unto this day q. d. So it was of old, and so it is still. Or else these words (the former being included in a Parenthesis) may be joyned with the last words of the foregoing Verse; thus the Rest are blinded unto this day..

And David says Viz. In Psal. 69.22, 23. The Apostle tyeth not himself to the very words of the Psalmist, but being guided by the same Spirit, by which David Wrote, he adds and alters some words, without diminishing the Sense., Let their table be made a snare, and a trap, and a stumbling-block, and a recompence unto them Some take these words for a Prayer. Others a Prophesy. David in the Person of Christ (of whom he was a Type) does Complain and Prophesy of the extream Injuries and Oppressions, wherewith the Iews (his own People) should Vex Him; as that they should give Him gall for meat, and in his Thirst, give Him vinegar to drink, ver. 21. Therefore by way of Imprecation, he Prayeth down the wrath of God upon them Particularly he Prophesies or Prays, That all their most Pleasant Things might be turned to their Destruction; that their Understandings might be Darkned, so as they shall discern nothing of Heavenly Things; that they might savour nothing but earthly things, and be unable to lift up Heads and Hearts to God, and to his Gospel. Now David having, by a Spirit of Prophesy, prayed down such Miseries upon the Iews, they must be Fulfilled; therefore the general unbelief, and hardness of heart, that is amongst that People, is not to be wondered at..

Let their eyes be darkned, that they may not see, and bow down their back alway.

I say then Hitherto he has showed, that the rejection of the Iews is not totall. Now he comes to prove that it is not final; that before the end of the World, they shall be generally called and converted, that they together with the Gentiles that believe, shall make one Sheepfold, and one Flock under one Shepherd the Lord Iesus Christ. And for the proving of this, diverse Arguments are brought by the Apostle (who alone plainly handles this secret) on which he insisteth the longer for the comfort of the Poor Iewes, as also for the Administration and Information of the Gentiles., Have they stumbled, that they should fall? God forbid Here is another Prolepsis or Anticipation. The Iewes might say, if the case be thus, that these Holy Prophets Isaiah and David, have foretold our Blindness and Stumbling, then we are in a hopeless condition, and that for ever. To this he answers, That they have not so stumbled, as that they should finally fall, so as never to rise again; Far be it from me to affirm any such things: God has revealed the contrary to me: that he will one day call the Iewes again, and restore them to his favour.: but rather through their fall salvation is come. unto the Gentiles q. d. Out of the forementioned Evil, there ariseth this good, that the Gospel (being rejected by the Iewes) is Preached to the Gentiles, and they are thereby called and brought to Salvation, vid. Act. 13.42, 46. Because now at first a few Iewes only, and a multitude of Gentiles, are converted, it has so fallen out, that the Ceremonial Law is the more easily abrogated, and the Doctrine of the Gospel, and the Grace of God is the better established., for to provoke them to jeaalousie i. e. The Iewes who embrace not the Gospel. q. d. This Grace that God has bestowed upon the Gentiles, he will make use of in his appointed time, as a prick of holy Jealousy to the Iewes; he will by means thereof, stir them up to a holy Indignation and Emulation, to see themselves so far outstript by those whom they Contemned, and thereupon to Embrace the Gospel, and become the People of God again. Thus as God has ordered, That the casting away of the Iewes, should be an occasion of the Calling of the Gentiles: so again on the other hand, the Calling of the Gentiles shall be an occasion of the restoring of the Iewes..

Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles Another Anticipation. The Apostle having showed, That the falling away of the Iewes, was an occasion of the comming in of the Gentiles, it might be Objected, That the Conversion of the Iewes might likewise be an occasion f the falling away of the Gentiles. To this he Answers Negatively, and confirmes his Answer by an Argument from the less to the greater; that if their Fall and Diminution were the riches of the Gentiles, their Calling again would be so much more, q. d. if God has made use of the Fall and Rejection of the Iewes, for an occasion of powring out the riches or abundance of his grace upon the Nations, and of the number of believing Iewes, being so very small (which is meant by their diminishing) has occasioned the Conversion of such a multitude of Gentiles, Then how much more will their fullness have the Effect?: how much more their fullness i. e. Their general Conversion, the comming in of the Iews, shall so fill the World with Wonder, and the Gospel with Lustre, that a much farther Accession will be made even to the number of the believing Gentiles.?

For I speak to you Gentiles, in as much as I am the apostle of the Gentiles, I magnify mine office i. e. I speak to you of being Rich in the Faith above the Iews, because I challenge a special interest in you, in as much as I am appointed to be the Apostle of the Gentiles, and am sent chiefly unto them, vid. chap. 15.16. Act. 9.15. and 13.2. and 22.21. and 26.17. Gal. 1.16. and 2.7. Ep s. 3.8. 2 Tim. 1.11. And therefore in thus setting forth your Priviledges and Blessings, I magnify mine Office..

If by any meanes I may provoke to emulation them which are my flesh, and might save some of them g. q. d. And I thus Extol Gods Favour and Mercy to you, that it may be a meanes (if God please) to provoke the Iews, that are my own flesh and blood, to a holy Emulation o jealousy, (vid. v. 11.) when they shall see the Gentiles possess what was promised to them. Q. How does he say, That he may save some of them! is not God the Author of Salvation? A. Yes: but he has given his Ministers to be Instruments therein, and called them Fellow workers with himself, 2 Cor. 6.1. vid. 1 Tim. 4.16.

This verse containes an Argument to prove the Calling of the Iewes; not a new one, but that repeated which you had before v. 12. the substance is the same, only the terms differ: there he spake of the Fall and diminishing of the Iewes, here, of their casting away; there it was the riches, here it is the reconciling of the World. q. d. If the rejection of the Iews brought great profit to the Gentiles, their Reception and Restauration will bring abundantly more. For if the casting away of them be the reconciling of the world i. e. An occasion of Preaching the Gospel to the Gentiles, by meanes of which, they were reconciled to God. The Gospel is the Ministery of Reconciliation, 2 Cor. 5.18, 19 20.; what shall the receiving of them be into the favour of God and the bosome of the Church., but life from the dead A proverbial Speech, to signify a great Change for the better. The Conversion of that People and Nation will strengthen the things that are languishing, and like to dye in the Christian Church. It will confirm the Faith of the Gentiles, and Reconcile all their Differences in Religion, and occasion a more thorow Reformation amongst them: there will be a much more happy and flourishing Estate of the Church, even such as shall be in the end of the World, at the Resurrection of the Dead.?

For Here is another Argument to prove the Iewes are not finally Rejected, because of the Covenant made with their Fathers. if the first-fruit Some make a difference between the the first-Fruit, and the Root, in the latter part of the verse. By the first-Fruit, they understand the Apostles, and other godly Iewes, that were at first Converted to the Christian Faith; and by the Root, they understand Abraham and the Patriarchs. Others take them for the same, and understand Abraham, Isaac, and Iacob, with the rest of the Patriarches, to be both the first-Fruit, and the Root. be holy, the lump is also holy By Lump and Branches, he meanes, the people of the Iewes that descended of these holy Patriarkes, and sprung from them, as branches from a Root. The great Question is In what sense they are said to be Holy? Or of what holiness does he speak? It is not meant of inherent, but of federal, or Covenant Holiness; all in an outward and visible Covenant with God, were called Holy. vid. Exod. 19.6. Dan. 8.24. many common things are called Holy in Scrip ure, because Dedicated to God, and to his Service; yea, Ierusalem, though a place of great wickedness, is called a Holy City, Mat. 27.53. In such a sense as this, the Iewes are still a holy People; They have an Hereditary kind of Dedication to God; they have a federal Holiness, and relation to God, as being for ever Separated to him, in the Loynes of their genitors; this can never be wholly forfeited, as be g Granted to all the Posterity of the Holy Patriarkes: Therefore they are called The children of the covenant, which God made with their Fathers, Act. 2.39. vid. Act. 3.25. So then God will remember in his own Time, His Covenant with the Iews, the Posterity of Abraham, &c. who are Beloved for their Fathers sake, ver. 28. Therefore, in the mean time, they should not look on themselves with Desperation; nor should the Gentiles look on them with Disdain; as it follows in the next words.: and if the root be holy, so are the branches.

And In this, and some following Verses, the Apostle digresseth a little, and takes occasion to prevent the Insulting of the Gentiles over the Iews; as also to persuade them to take Warning by their Example. if some of the branches be broken off The unbelieving Iews., and thou A believing Gentile: Though he speaks as to a particular Person, yet he means the whole Body of the believing Gentiles. being a wild olive tree A Cion taken from a wild Olive tree. i. e. From the heathenish and unbelieving World., were graffed in amongst them The believing Iews. Some Read for them, or in the place of the branches, that are broken off., and with them partakest of the root and fatness of the olive tree By the Root he means Abraham, &c. as before: By the Olive tree, he means the Church of Christ; by the Root, or Sap of the Root, and by the Fatness of the Olive tree, he means, All the Promises and Priviledges, the Graces and Ordinances, the spiritual Blessings and Benefits, which belonged to Abraham and his Seed, or to the true Church of God..

Boast not against the branches: i. e. Against the Iews, who, because of their unbelief, are broken off; as if by Nature thou wert better than they, or more worthy of that Grace which is bestowed on thee. The word signifies, Throw not up thy Neck, don't carry thy self Scornfully and Insultingly. But if thou boast, thou bearest not the root, but the root thee q. d. If any will needs be so Insolent, let them know and consider, That as the Root is not beholding to the branches, but the branches to the Root: So the good Things that the Gentiles have, they receiv'd from the Iews, and not the Iews from them: The Gentile Church is Incorporated into the Iewish, and not the Iewish into the Gentile. Or else the meaning is, Despise not the Iews, for they are the natural branches of the Root that bears them. If thou Insultest over the Branches, thou dost in a manner lift up thy self against the Root: That once bore them, and now bears thee; even Abraham, who is the Father of all them that Believe. Abraham is not the Root, simply and absolutely, but Relatively, or by way of Relation to his Posterity and Off-spring..

Thou wilt say then, The branches were broken off, that I might be graffed in.

Well; because of unbelief they were broken off Here he brings in the Gentiles, alleadging a Reason for their Insulting over the Iews; because the Iews were broken off, that they might give place, or make way for them; and the less worthy, do always give place to the more worthy. To this he Answers, First by way of Concession: Well (says he) it is true, and I do not deny it, That the Iews were broken off, that the Gentiles might be graffed in: But then he further adds, by way of Correction or Negation; That the Worthiness of the Gentiles, was not the cause why the Iews were broken off; but it was because of their own Unbelief; they would not Accept of Christ, Iohn 1.11. They went about to establish their own righteousness, and would not submit themselves to the Righteousness of God, as 'tis in chap. 10.3. Therefore, if you Gentiles shall Reason after this manner, you plainly put a Fallacy upon your selves, and take that for a Cause which is none: You don't distinguish between the cause and the event; it fell out indeed, That the Iews being cast off, the Gentiles were received in, but this was not the Cause of that., and thou standest by faith q. d. Neither is thy Worthiness the Cause of thy present Standing in the room of the Iews; or of having thy Station in the Church of Christ; but it is thy believing in that Christ, whom the Iews rejected. By Faith thou wast first Engraffed, and still continuest in the good Olive-tree.. Be not high-minded, but fear q. d. Be advised, and take heed of being Self-conceited and Secure; if thou fall into their Fault, thou mayest expect the same Fate. Therefore stand in Awe, and Sin not: Thou art subject to Unbelief and Apostasy, as well as they..

For if God spared not the natural b anches, take heed lest he also spare not thee This Verse is a Reason of the forementioned Admonition. q. d. If God proceeded with so much Severity against his Ancient People the Iews, you Gentiles may in Reason expect as great Severity, if you take not heed to your selves, and to your Standing..

Behold therefore the goodness, and severity of God: on them which fell, severity; but towards thee, goodness, if thou continue in his goodness: Otherwise thou also shalt be cut off In this Verse, he farther perswades the Gentiles to Humility, and Godly Fear; and suggesteth several Reasons for it. The First is taken from the Example of God's severity to the Iews, they falling into Apostacy and Unbelief; are generally cut off and cast away. A Second Reason is taken from the free-grace, and undeserved goodness of God to the poor Gentiles, who were mercifully Planted or Graffed in the room of the Iews. A Third Reason is taken from the Condition of their present Standing, which is, if they continue in His Goodness. i. e. If they continue in that State wherein His Goodness has set them. Some think, the Cause is here put for the Effect; the goodness of God for faith, which was wrought in them by the goodness or grace of God. The Antithesis, in th next Verse, shows this to be the Sense, For there he speaks of the Iews not continuing, or abiding still in Unbelief. A Fourth Reason is from the Danger that would follow, If through pride and security they should Fall and Miscarry, they would be cut off as the Iews, the natural Branches are. Some observe the change of the Word, The Iews are said to be broken off, but the Gentiles would be cut off; they would as it were be stock't up by the Roots; but that seems too critical and curious..

And they also, if they abide not still in unbelief, shall be graffed in: For God is able to graff them in again Here he Adds another Argument, to repress the Arrogance, and Insulting of the Gentiles; and 'tis taken from the Hope of the Iews Restauration. Though for the present, they seem to be in a desperate, and forlorn Condition; yet the Restoring, and Re-engraffing of them into the Church, is not impossible. The great Obstacle is their Unbelief, which God is able to remove. The same God that rejected them, is able to restore them: To Him all Things are possible, He can cause dead and dry Bones to Live. An Argument from the Power of God (and that in the very words of this Text) is frequently made use of in Scripture, to excite hope and assurance, Chap. 4.21. and 14.4. 2 Cor. 9.8. 2 Tim. 1.12. Heb. 2.18. and 11.19..

For if thou wert cut out of the olive-tree which is wild by nature, and wert graffed contrary to nature into a good olive-tree; how much more shall these which be the natural branches, be graffed into their own olive-tree He here shows the Probability, as well as Possibility of the Iews Conversion; because God has done that which is more unlikely. q. d. If the Gentiles, which were a kind of wild Olive branches, were graffed into a good Olive tree, the Church of God, which is contrary to Nature, seeing Men use to graff a good Cion into a wild stock (as an Apple into a Crab) and not a wild Cion into a good Stock; how much more shall the Iews, which are the natural branches; yea, branches of that Olive-tree, into which the Gentiles are now Engraffed; be graffed into their own Olive-tree, to which formerly they did belong: According to the Custom of graffing, which was common amongst them, to graff one tree upon another, of the same kind; and grounded on Levit. 19.19.?

For I would not, brethren, that ye should be ignorant of this mystery lest ye should be wise in your own conceits that blindness in part is hapned to Israel, until the fulness of the Gentiles be come in Here he shows there is, not only a Possibility and Probability, but a Certainty of the Iews conversion and calling. This he calleth a Mystery, or a Secret; though it was revealed in the Scripture (as you will hear) yet it was not understood; nay, the Manner, the Number, and the time of their Conversion, is still concealed and hid from us. The calling of the Gentiles was a Mystery, and a great Secret, vid. Ephes. 3.3. And so is the calling and restauration of the Iews. There are Three Particulars of this Mystery, which he makes known to the Gentiles, (and he does it the rather, lest they should swell with a high Conceit of themselves, and proudly despise the Iews): Two of them are in this Verse; And the First is, That blindness is hapned to Israel, in part only, i. e. They were not all Blinded or Hardned; or this blindness should not last always, but for a time. The latter Sense agrees best with the word Mystery; for it was no secret, that some of the Iews believed; this was told them before, ver. 2, 5, 7. Secondly, Another part of this Mystery was, That this blindness of the Iews, should continue till the Fulness of the Gentiles came in. By Fulness here, (as in ver. 12.) understand a great Number or Multitude of the Gentiles; greater, by far, than was in the Apostles days. There is another Exposition of this Clause, which I submit to Consideration: By the Gentiles, here you may understand the Romans, or the Roman Monarchy and Power (vid. Act. 4.27. and 21.11.) And by the coming in of their Fulness, may be understood, the full time of their Reign and Continuance; after which their Ruine follows. And so here is foretold the time of the calling of the Iews, which will be soon after the Destruction of Antichrist, and the Roman Hierarchy. Query, Whether this does not agree with the Prediction of our Saviour? Luk. 21.24..

And so all Israel shall be saved Here is a Third and chief part of the afore-mentioned Mystery, that in the end, All Israel shall be Saved. By Israel, is not meant the whole Church of God, consisting of Iews and Gentiles; so that word is used, Gal. 6.16. & alibi. For then, what he spake would have been no Mystery at all; but by Israel here (as in the precedent Verse) you must understand, the Nation and People of the Iews. And by all Israel is not meant every individual Israelite, but many, or (it may be) the greatest part of them. So all is to be taken in Scripture, vid. Iohn 6.45. 1 Tim. 2.6. & alibi. Look as when he speaks of the Conversion of the Gentiles, and the coming in of their fulness, there are many (too many of them) still Unconverted. So notwithstanding the general calling of the Iews, a great many of them may remain uncalled.: as it is written The Apostle had this by Revelation, but he proves it also by Scripture. All are not agreed, from whence these Testimonies are taken; the Former is found (with some little variation, in Isa. 59.20. As for the Latter, some think it is taken from Ier. 31.33. Others think, that he joyneth two places in Isaiah together (as he did before, ver. 8.) and the last words are taken out of Isa. 27.9. The Seventy have the very words used by the Apostle. These Prophesies and Promises, though they were in part fulfilled, when Christ came in the Flesh (vid. Act. 3.26.) yet there will be a more full and conpleat Accomplishment thereof, upon the Iewish Nation and People, towards the end of the World., There shall come out of Sion the deliverer, and shall turn away ungodliness from Jacob.

For this is my covenant unto them, when I shall take away their sins.

As concerning the Gospel, they are enemies for your sake; but as touching the election, they are beloved for the fathers sakes Here an Objection is obviated; the Gentiles might Object and say, The Iews can never return and be Saved; forasmuch as they have rejected the Gospel, and are therefore hated of God. To this he Answers by way of Concession, that it was true indeed, They had rejected the Gospel, and for this they were rejected and hated of God; but this hapned well to the Gentiles, and was to their Advantage; for the Iews refusal of the Gospel, brought it sooner to them (vid. ver. 11.) Or else the meaning is, They are Enemies of God, and of his Gospel; and the rather reject it, because you Gentiles embrace it: They think the worse of the Gospel, because you believe and profess it. Then he adds by way of Correction, That they were not yet in such desperate Circumstances; but in regard of Election, they are beloved for the Fathers sakes. By Election, he means, Either God's Choosing them to eternal Life: Or rather, His Choosing that Nation and People, above all other Nations and People of the World, to be his peculiar People. vid. Deut. 7.6. Psal. 135.4. Act. 13.46. And by God's Love to them, he means, His Love of good Will, which He had to that People still, for their Fathers sakes: Not because of the Merit of their Fathers, but because of the Covenant made with their Fathers; because they are Descended of those Fathers, to whom God had Promised, That He would be their God, and the God of their Seed after them; Aye, and of their Seeds Seed for ever; which Promises of God, the infidelity of many of them, can't wholly frustrate..

For the gifts and calling of God are without repentance These words considered simply, and abstractedly, afford this Truth; That the special Gifts of God, his Election, Justification, Adoption, and in particular effectual Calling, are irrevocable. God never repents of giving, nor we of receiving them. 'Tis otherwise with common Gifts and Graces, 1 Sam. 15.11. But if you consider these words Relatively, as you respect what went before; the Sense seems to be this, That the gifts and calling of God, whereby He was pleas'd to Adopt the Posterity of Abraham; and to engage Himself by Covenant to them, are inviolable, and are such as shall never be reversed or repented of..

For as ye in times past have not believed God, yet have now obtained mercy through their unbelief.

Even so have these also now not believed, that through your mercy they also may obtain mercy This is the last Argument, to prove the conversion and calling of the Iews, which is further confirm'd, v. 32. The Argument is taken from the like dealing of God with the Gentiles, after a long time of infidelity, he received them to Mercy; therefore He will also at last Receive the Iews. He Argues from the Less to the Greater; If the infidelity of the Iews was the occasion of mercy to the Gentiles, much more shall the mercy showed to the Gentiles, be an occasion of showing Mercy to the Iews. q. d. There is more Force in that which is good, to produce a good Effect, than in that which is evil, to have a good Event: Therefore, if the Vnbelief of the Iews had so good an Event, as to occasion the Conversion of the Gentiles; Why may we not think, That the calling of the Gentiles will contribute to the Conversion of the Iews? (vid. ver. 11, 14.) when the Iews shall see the Gentiles Mercy, i. e. God's Mercy to them: How the whole World flourisheth under the Profession of Christianity; how the Messias is in vain expected by them; how their Nation is dispersed, &c. Then they shall at last come in and cleave to Christ, and be mercifully Received by Him..

For God has concluded them all in unbelief, that he might have mercy upon all q. d. God has, in just Judgment, shut up both Iews and Gettiles, equally and successively, in unbelief, as in a Prison, that so, in His own time, He might fulfill the Counsel of his Will, in showing undeserved mercy unto all; i. e. Unto both Iews and Gentiles; First the Iews, and then the Gentiles; and then at last, both to Iews and Gentiles. By All here, the means, Those that shall believe, whether of one sort or of the other, as appears from that parallel place, Gal. 3.22. Luther, in a very great Conflict, had much Support from this Text..

In this, and the following Verses, is the Conclusion of all that he had delivered; especially in this, and the Two preceding Chapters. He had spoken of many profound Mysteries; and Answered many critical Questions: And here he makes a Pause, and falls into an Admiration of God, his abundant Wisdom and Knowledge. He seems here to be like a Man that wades into the Waters, till he begins to feel no Bottom, and then he cryes out, O the depth! and goes no farther. O the depth of the riches both of the wisdom and knowledge of God i. e. The unmeasurable, unconceivable Abundance of his Wisdom and Knowledge. Some distinguish these, Two; Others take them for the same, vid. Col. 2.3.! how unsearchable are his judgments, and his ways past finding out Some distinguish betwixt the Iudgments and wayes of God; By the Former, Understanding his Decrees and Purposes concerning Nations or Persons: By the Latter, The Methods of his Providence in his Dealings with them: Others think the same thing is meant by an Ingemination, which is Familiar amongst the Hebrews. He sayes, of God's Iudgments, That they are unsearchable; therefore, not to be Complained of, Censured, or to be narrowly Pryed into; and of his wayes, that they are past finding out; the same in Sense with unsearchable: 'Tis a Metaphor from Hounds, who have no Footstep or Scent of the Game which they pursue: Nor can Men trace the Lord, or find out the Reason of his Doings; as none can Line out the Way of a Ship in the Sea, or an Eagle in the Air, &c. Some restrain the Sense, to the wayes of God in disposing and ordering the Election and Rejection of Men.!

For who has known the mind of the Lord, or who has been his counsellor i. e. Who knoweth what God is about to do, or who has given his Advice about the Doing of it? This is taken out of Isa. 40.13, 14..

Or who has first given to him, and it shall be recompensed to him again q. d. If any Man has obliged God, by any thing he has done for Him, he shall have an ample Reward. Alluding (as some think) to Iob 41.11. But seeing this cannot be, and that God is Indebted unto none; therefore the Salvation of all, is of mere grace and mercy; and there is no cause of Complaining, if He deal more Bountifully with some, than with others.?

For of him, and through him, and to him are all things i. e. All things are of him, as the efficient Cause; through him, as the disposing Cause; to Him as the final Cause. They are of Him, without any other Motive; through him, without any assistance; and to him, without any other end, i. e. For his Sake alone.: To whom be glory for ever. Amen An usual Doxology in Scripture, vid. Gal. 1.5. 2 Tim. 4.18. Heb. 13.21. 1 Pet. 5.11..