---

1. Distressed though the apostle was that anything should have caused the exclusion of his kinsmen from the benefits of Messiah's kingdom, yet the fact was patent that it was because of their unbelief, and that it had been predicted. Henceforth they should no longer be, as a people, the people of God. Even when admitted into the kingdom of God, which they still might be by "the obedience of faith," they should have no pre-eminence over their believing Gentile brethren (John 10:16).

2. Now all this might well fill the heart of the patriotic Jew with thoughtful sadness. For he had been accustomed to give to the glowing predictions of Israel's prospective glory an altogether national and literal interpretation. How sadly disappointing, then, to be now assured that the Israel there spoken of was, not Israel after the flesh, but after the spirit! He would ask, "How am I to understand the matter? Hath God cast away His people?" "God forbid!" exclaims the apostle. "As a nation, and because that they have rejected the Lord's Christ, He has rejected them, but this only so far, and so long, as they reject Him." Therefore —

I. HE HAS NOT CAST THEM AWAY INDISCRIMINATELY; they have not all been rejected; there is still a foreknown remnant.

1. Such a total rejection the apostle had never affirmed. Should any one assert that so he had taught, let him reflect that he also was "an Israelite," etc. But he was not therefore excluded from the benefit of Christ's salvation. No; not even though he had once been a "blasphemer," etc. (1 Timothy 1:16).

2. Nor had the apostle alone from amongst the Jews obtained mercy (Acts 21:20). Nor could he have anything like an adequate conception of the number of Jewish believers. These whom God had foreknown He had by no means cast away. Though perhaps unknown of men, they were "known of God" (Revelation 7:1-8). Such secret ones the Lord has always had (vers. 2-5; cf. 1 Kings 19:9-18; Isaiah 1:9, and Isaiah 10:22).

3. This remnant had obtained that salvation (Romans 9:27), which the rest refused to accept on the stipulated terms; while that rest, because of their self-righteous and obstinate unbelief, had been judicially blinded and hardened (Deuteronomy 29:4; Psalm 69:22, 23). Thus it is that God always deals with incorrigible sinners. They persist in loving darkness, and hating light, and He blinds them. They reject the sure foundation, and it becomes a stone of stumbling. Thus He dealt with Pharaoh and his hosts, with the unbelieving Israelites in the times of Moses, David, Solomon, and Isaiah. And thus He deals with them still (Acts 13:40, 41; Habakkuk 1:5). These unbelieving Jews are the cast away; but the believing Jews (a foreknown remnant) are elected and saved. But now —

II. WITH RESPECT TO THOSE WHO HAVE BEEN "CAST AWAY"; have they "stumbled" to a hopeless "fall"? Had God ordained that it should be so? "God forbid!" is the vigorous reply.

1. God did not purpose less mercy for them, but He did intend more for the Gentiles. Indeed, it was this very opening the door of faith to the Gentiles that chiefly caused the offence of the Jews. But by this, which occasioned their fall, salvation is come unto the Gentiles, for to provoke them to jealousy.

2. And now the apostle turns to the Gentile Christians to admonish them against a spirit of exultation over the fallen and rejected Jews. The admonition was probably needed, the persecuting spirit of the Jews being calculated to provoke retaliation. It was still more needed in after times, when Christian rulers and Churches then acted towards that scattered people as though they had been deprived of all the rights of common humanity. But the God of Israel had given no right to any to add one stripe to their chastisement. His severity was intended not for destruction, but salvation; and how much more desirable the latter than the former result! (vers. 12-15).

3. And that their salvation is even yet possible is further evident (ver. 16). The "firstling" of the "dough" and "the root" of the tree — figures to designate the great progenitors of the whole Jewish nation — having believed in God, had obtained salvation, and had become holy to the Lord. Nay, Jehovah had so presented them to Himself that their descendants also were to be accounted a "holy nation." True, this did not insure their unconditional salvation. It had not prevented great numbers from forsaking the God of Israel (Isaiah 1:4); but for their fathers' sakes He would spare no pains to "renew them again unto repentance," and to give them hearty welcome on their return (Isaiah 54:6-8). Many individual Jews had already believed and been saved. These, therefore, might be regarded as, in a secondary sense, the first-fruits unto God, and served to prove that, on like terms, all Israel might be saved.

4. Nay, further, the apostle maintains that the Jews occupied a position more favourable to their salvation. If the Church be symbolised by the olive-tree the Jews were the natural branches as related to Abraham, the father of the faithful, and, as by solemn covenant, separated to fire service of Jehovah. Compared with them, the heathen are indeed but branches of the wild and uncultured tree (Ephesians 2:11, 12). And be it that "some of the branches were broken off," and that many from the wild olive have been grafted into the true olive, let them remember that this has been effected "contrary to nature," and therefore not exult over the off-broken branches: forasmuch as the state of neither the off-broken nor engrafted branches is irreversible. If the believing Gentile suffers the spirit of pride to displace that of humble trust in the Saviour, he, too, shall not be spared. And if the now reprobated Jew shall receive Him, then shall he also be re-engrafted into the ancient stock. "Behold therefore the goodness and severity of God" (vers. 22-24).

5. And not only so, but however improbable it might seem, the time would arrive when all Israel should acknowledge Christ as Lord, and be thereupon welcomed back into His fold (vers. 25-27). In the meantime, and as far "as concerns the gospel, they are enemies for your sakes." And that which has brought them into this position is the free grace of God, which resolved to include you also. But as touching "the election" the believing remnant, which continues from age to age (vers. 5, 6), "are beloved for the fathers' sakes." For God Himself has given a sure word of promise that, whithersoever they may be dispersed, when they shall make confession of their iniquity, then will He remember His covenant (Leviticus 26:40-45). "For the gifts and calling of God are without repentance." All alike are "by nature" unbelieving and disobedient. To the consciousness of this fact it is that God shuts them up, and that in order that they may be induced to seek and to secure salvation.

(W. Tyson.)

---

---

KJV: I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

WEB: I ask then, did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin.