Rom 11:11-24 | Barnes | STEP | Verse 11. Have they stumbled that they should fall ? 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 unbelieving, 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 stumble 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 off for ever, but that occasion was taken by their fall to introduce the Gentiles to the privileges of the gospel, and then they should be restored. God forbid . By no means. . 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 rites; and the rejection and dispersion of their 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 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. The Gentiles . 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, as they had rejected the Messiah, to send the knowledge of him to others. (3.) It was connected with the destruction of the temple: and the rites 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 Christians, and thus the gospel was carried to other lands. (5.) 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 Mosaic institutions. If the temple had remained; if the nation had continued to flourish, 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 cease. Some of the most agitating questions 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. For to provoke them to jealousy . According to the prediction of Moses, . See . (m) "Gentiles"

Romans 11:11-24

Verse 11. Have they stumbled that they should fall? 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 unbelieving, 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 stumble 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 off for ever, but that occasion was taken by their fall to introduce the Gentiles to the privileges of the gospel, and then they should be restored.

God forbid. By no means. Rom 11:1.

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 rites; and the rejection and dispersion of their 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 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.

The Gentiles. 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, as they had rejected the Messiah, to send the knowledge of him to others.

(3.) It was connected with the destruction of the temple: and the rites 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 Christians, and thus the gospel was carried to other lands.

(5.) 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 Mosaic institutions. If the temple had remained; if the nation had continued to flourish, 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 cease. Some of the most agitating questions 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.

For to provoke them to jealousy. According to the prediction of Moses, De 32:21. See Rom 10:19.

(m) "Gentiles" Acts 13:46, 28:24-28, Rom 10:19 Verse 12. If the fall of them. If their lapse, or falling. If their temporal rejection, and being cast off for a time, has already accomplished so much.

Be the riches of the world. The word riches means wealth, abundance of property; more than is necessary to the supply of our wants. Hence it means, also, anything 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 was the occasion or means without which the blessings of the gospel could not be conferred on the world.

The diminishing of them. Margin, Decay. Loss (ηττημα). This word means diminution, defect, that which is lacked or wanting. 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.

How much more their fulness. The word fulness (πληρωμα) means that which fills up, or completes anything. Thus it is applied to that which fills a vessel or cup; also to the piece of cloth which is put in to fill up the rent in a garment, Mt 9:16. To the fragments which were left when Christ had fed the five thousand, Mk 8:20; Rom 13:10, "Love is the fulfilling of the law," i.e., it is the filling up of the law, or that which renders the obedience complete. See Gal 5:14. Here it stands opposed to their fall, and their diminution, and evidently means their complete restoration to the favour of God; their recovery from unbelief and apostasy. That there will be such a recovery the apostle proceeds to show. The sentiment 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 withdrawn 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 unite with the efforts of others in spreading the knowledge of the true Messiah?" In what way, or when this shall be, we know not. But 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.

(2.) 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 why they had been preserved, and their conversion would be a most striking fulfillment of the prophecies.

(3.) They are familiar with the languages of the world, and their conversion would at once establish many Christian missionaries in the heart of all the kingdoms of the world. It would be kindling at once a thousand lights fix all the dark parts of the earth.

(4.) The Jews have shown that they are eminently fitted to spread the true religion. It was by Jews, 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 climes, and already in the heart of all kingdoms, and with facilities for their work in advance, which others must gain only by the slow toil of many years. Verse 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, etc. As Paul also was appointed to preach to them, he had a right to speak to them with authority.

I 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 9:15) because he was principally employed in collecting and organizing churches in heathen lands; and because the charge of the Gentile churches was especially entrusted to him, while that of the Jewish churches was especially entrusted to Peter. See Gal 1:16, Eph 3:8, Gal 2:7,8. As Paul was especially appointed to this office, he claimed special authority to address, those who were gathered into the Christian church from heathen lands.

I magnify mine office. I honour (δοξαζω) 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 his office. He may esteem himself as less than the least of all saints, and unworthy to be called a servant of God, (Eph 3:8) yet he may feel that he is an ambassador of Christ, entrusted 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.

(n) "apostle of the Gentiles" Acts 9:15, Gal 1:16, Eph 3:8 Verse 14. If by any means. If even by stating unpleasant truths, if by bringing out all the counsel of God, even that which threatens their destruction, I may arrest theft attention, and save them.

I 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. Rom 10:19. The apostle expected 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 Gentiles might enjoy under the gospel; thus appealing to them by every principle of benevolence, by all their regard for God and man, to excite them to seek the same blessings.

My flesh. My countrymen. My kinsmen. Those belonging to the same family or nation, Rom 9:3, Gen 29:14, Jud 9:2, 2Sam 5:1, Isa 58:7.

And save some of them. This desire the apostle often expressed. (See Rom 9:2,3, 10:1,2.) We may see here,

(1.) that it is the earnest wish of the ministry to save 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, however 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 is evil; and if men can be won to embrace the Saviour without anger, it is better. No wise 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 plans that may, by the Divine blessing, arrest and save the souls of men.

(o) "save some of them" 1Cor 7:16 Verse 15. For if the casting away of them. If their rejection as the peculiar people of God--their exclusion from their national privileges, on account of their unbelief. It is the same as "the fall of them," Rom 11:12.

Be the reconciling of the world. The word reconciliation (καταλλαγη) denotes, commonly, a pacification of contending parties; a removing the occasion of difference, so as again to be united. 1Cor 7:11, "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 5:10, 2Cor 5:18,19, "God was in Christ reconciling the world unto himself." Hence the ministry is called the "ministry of reconciliation," 2Cor 5:18. And hence this word is used to express the atonement. Rom 5:11, "By whom we have now received the atonement," (the reconciliation.) In this place it means, that many of the Gentiles--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 13:46.

The receiving of them. The same as was denoted (Rom 11:12) 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 event 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 in the way 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?

But life 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 shah be converted to the Christian faith. The prophet Ezekiel (Eze 37:1-14) has also used the same image of the resurrection of the dead to denote a great moral change among a people. It is clear here, that the apostle fixed his eye on a future conversion of the Yews 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 everywhere; 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 pagan world. Verse 16. For if the firstfruit be holy. The word firstfruit (απαρχη) 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 theft harvest to God, as an expression of gratitude, and of their sense of dependence, Nu 15:19-21. 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 firstfruits 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 (φυραμα) was left for the use of him who made the offering, Nu 15:20.

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, etc.

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 Jewish nation, as a people, were set apart to the service of God, and were so regarded by him. Some have supposed, that by the firstfruit here the apostle intends to refer to the early converts made to the Christian faith in the first preaching of the gospel. But it is more probable that he refers to the patriarchs, the pious men of old, as the firstfruits of the Jewish nation. See Rom 11:28. By their piety the nation was in a manner sanctified, or set apart to the service of God; implying that yet tile great mass of them would be reclaimed and saved.

If 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 nutritious 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 firstfruit does to the mass of bread. Perhaps there is allusion here to Jer 11:16, 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.

(p) "the firstfruit" Lev 23:10, Nu 15:18-21 Verse 17. If 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 better kind inserted. "If some of the natural descendants of Abraham, the holy root, are cast off because they are unfruitful, that is, because of unbelief and sin."

And thou. The word thou here is used to denote the Gentile, whom Paul was then particularly addressing.

Being a wild olive tree. From this passage it would seem that the olive tree was 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, etc. 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" (Schleusner.) 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.

Wert grafted 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, etc., was good. The branches--the Jews in the time of the apostle--had become decayed and unfruitful, and broken off. The Gentiles had been grafted into this stock, and had restored the decayed rigour 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 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 olive tree. The word fatness here means

fertility, fruitfulness--the rich juices of the olive producing fruit. See Jud 9:9.

(q) "be broken off" Jer 11:16 (r) "being a wild olive" Eph 2:12,13 (1) "in" or, "for" Verse 18. Boast not, etc. The tendency of man 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 might 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.

But if thou boast. If thou art so inconsiderate and Wicked, so devoid of humility, and lifted up with pride, as to boast, yet know that there is no occasion for it. If there were 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 grafted in, having been before wholly unfruitful.

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 different tree.

(s) "Boast not against" 1Cor 10:12 Verse 19. Thou wilt say then. Thou who art a Gentile.

The branches were broken off, etc. The Jews were rejected in order that the gospel might be preached to the Gentiles. This would seem to follow from what the apostle had said in Rom 11:11,12. 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 grafted in. To this Paul replies in the next verse, that this was not the reason why they were rejected, but their unbelief was the cause. Verse 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.

Be not highminded. Do not be elated in the conception of your privileges, so as to produce vain self-confidence and boasting.

But fear. This fear stands opposed to the spirit of boasting and self-confidence, against which he was exhorting them. It does not mean terror or horror, but it denotes humility, watchfulness, and solicitude to abide in the faith. Do not be haughty and high-minded against the Jew, who has been east 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 despise others.

(2.) The tendency of faith is to promote humility, and a sense 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.

(f) "Fear" Php 2:12 Verse 21. For if God, etc. 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 the ingrafted branches, as to east 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. Verse 22. Behold therefore, etc. Regard, or contemplate, for purposes of your own improvement and benefit, the dealings of God. We should look on all his dispensations of judgment or of mercy, and derive lessons from all to promote our own steadfast adherence to the faith of the gospel.

The goodness. The benevolence or mercy of God towards you in admitting you to his favour. This calls for gratitude, love, confidence. It demands expressions of thanksgiving. It should be highly prized, in order that it may excite to diligence to secure its continuance.

The severity of God. That is, towards the Jews. The word severity now suggests sometimes the idea of harshness, or even of cruelty. (Webster.) But nothing of this kind is conveyed in the original word here. It properly denotes cutting off-- (αποτομιαν)--from (αποτεμνω), to cut off; and is commonly applied to the act of the gardener or vine dresser in trimming trees or vines, and cutting off the decayed or useless branches. Here it refers to the act of God in cutting off or 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.

On them which fell, severity. On the Jews, who had been rejected because of their unbelief.

But towards thee, goodness. Towards the Gentile world, benevolence. The word goodness properly denotes benignity, or benevolence. Here it signifies the kindness of God in bestowing these favours on the Gentiles.

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. Rom 3:12, "There is none that doeth good." The Septuagint often thus uses the word, Ps 14:1,3, etc. 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 God continue his kindness towards you. Christians do not merit the favour 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.

Otherwise thou also shalt be cut off. Comp. Jn 15:2. 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 excision. And on this principle God has acted in numberless cases. Thus his favour was withdrawn from the seven churches of Asia, Revelation chapters 1-3, from Corinth, from Antioch, from Philippi, and even from Rome itself.

(u) "thou continue" Heb 3:6,14, 10:23,38 (v) "also shalt be cut off" Jn 15:2 Verse 23. And they also. The Jews.

If they bide not, etc. 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, etc. 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, Rom 11:1,2. That God has this power, the apostle proceeds to show in the next verse.

(w) "if they bide" 2Cor 3:16 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 wild by nature. Which is uncultivated and unfruitful. That is, if you were introduced into a 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 grafted 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 habits were unlike those of the friends of God.

How much more, etc. 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 Messiah was born?" 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 habit of professed reverence for the will of God.