Exposition of Romans 8-11, Chapter 11 · Verses 17-18
VERSE. 17. And if ſome of the branches be broken off, and thou being a wild oliue tree, wert graffed in a mongſt them. And with them partakeſt of the root and fatnes of the oliue tree.
18. Boaſt not thy ſelfe againſt the branches: but if thou boaſt thou beareſt not the root, but the root thee.
IN theſe verſes and ſo to the 23, Paul digreſſeth, ſtepping a ſide to call vponupon the Gentile, admoniſhing them not to diſpiſe & inſult ouer the Iewes, notwithſtanding their reiection, and their endowment with their priu…ledges: for as the Iewes hated the Chriſtians for their admittance to the grace of the goſpell, ſo the gentiles ſpecially of theſe times contemned the Iewes. So that the very name of a Iew is of odious account, though indeed, we ought to account it a name of honour.
Paul …als into this diſcourſe purpoſely; but takes occaſion from the 16 verſe; from whence ſome Gentile might or did ſay. We acknowledge the root of the Iewiſh nation to be holy; but what good doth the holineſſe of the root to them: they being reprobated of God forlorne, vagabons, rebells, hauing crucified the Lord of life?
VntoUnto this Paul anſweres. ver. 17.18. As if he ſhould ſay, I graunt that ſome of the branches be broken off, and thou being a wild oliue art graffed into that ſtock and roote: yet (remembring thine owne originall) boaſt not thy ſelfe, diſpiſe not, nor vexe the branches; for if thou beeſt puft vp, thou beareſt not the root; but the root thee.
Here are two parts: 1. An admonition: 2. the reaſon.
The admonition is in theſe words. Boaſt not thy ſelfe againſt the branches.
Boast not thy ſelfe: the word ſignifieth ſuch a carriage, whereby wee ſhew diſdaine, in ſcornfull lookes, and words.
Againſt the branches: that is the Iewes, whether remaining in the oliue, or broken off.
The reaſon is two fold: the 1 ver. 17. the other ver. 18.
The firſt reaſon is from a compariſon of the eſtate of the gentiles before their calling with their preſent. Their former eſtate was an eſtate of wrath: their preſent eſtate of mercy. The force of the reaſon is this: thoſe which being in a forlorne eſtate; are of meere grace aduanced, may not boaſt themſelues againſt others. But the gentiles being in ſuch eſtate were of meere grace aduanced: Ergo.
This eſtate of the Gentiles paſt, and preſent, is ſet downe vnderunder a moſt elegant ſimilitude.
In their firſt eſtate, they are compared, to a wild oliue which is a tree growing in the waſt wilderneſſe, vnfruitfull, with exceeding bitter leaues, Ier. 11.16.which the husbandman makes little reckoning of but to hew downe and lay at the fires back. This eſtate is amplified by the Antitheſis of the naturall eſtate of the Iewes, which is compared to a ſweet or garden oliue, fayre, greene, and flouriſhing.
Their preſent eſtate is, that they are graffed into the naturall and ſweete oliue, which is the Church of the Iewes: they are not made Iewes, Rom. 6.5.but brought into the fellowſhip of that Church by the calling of the goſpell, for graffing in, ſignifies effectuall calling and conuerſion to God.
This graffing in, is amplified two wayes: 1 from the occaſion of it, which is the breaking off of ſome of the branches, that is caſting away ſome of the Iewes for their vnbeleefe: all were not caſt away; for all were not vnbeeleuers: we are graft in among them which remained; or for them (as ſome reade) which were cut off.
Secondly, from the effect of this ingraffing: which is a partaking of the iuyce and fatneſſe of the naturall oliue. An Oliue is of a iuycie and oylie nature. The grace promiſed in the couenant, is called fatneſſe: becauſe it is as wholeſome to the ſoule, as oyle is to the body. A like phraſe is in the Pſalmes, My ſoule, ſaith Dauid, Pſal. 63.6.ſhall be ſatisfied with marrow and fatneſſe. The fauour of God ſhall be to Dauid as marrow and farneſſe to an Epicure. The grace alſo which we receiue from Chriſt (for of his fulneſſe we receiue) Iohn 1.16.is called oyle of gladneſſe, Hebr. 1.9.becauſe it gladdeth the conſcience of ſinners. We partake of this fatneſſe by inciſion into the ſtocke, which is the Church of the Iewes. This effect is ſet forth by an adiunct: we partake, not alone, but with them, that is the Iewes, remaining vnbroken off: ſo that by what grace the Iew is nouriſhed and ſaued, by the ſame grace are we.
The ſumme: The Church of the Iewes is the ſtocke or body of a ſweete oliue. The roote is Abraham, Iſaac and Iacob, with relation to Chriſt, who fils both roote and body with oyle and fatneſſe. Out of this body ſprout many naturall branches: ſome proue vnfruitfull, which the husbandman, which is God, breakes off: and becauſe he hath reſpect to the beautie of his tree, not delighting to ſee it mangled, he goes into the wilderneſſe (the reſt of the world out of the pale of Iewry) and gathereth of the wilde oliue tree (that is the Gentiles) impes which he grafteth in the roome of them which are broken off, and among them which ſtand; whereby theſe wilde impes grow into the naturall oliue, and partake of her fatneſſe with the reſt of the naturall branches.
The ſecond reaſon is verſ. 18. taken from the relation betweene the roote and the branches: as if he ſhould ſay: Deſpiſe not a Iew, for he is a branch of that body and root which beares thee: he is a naturall child of Abraham, who in ſome degree is deſpiſed (which is vnreaſonable, in as much as he is the roote that beares thee) when his children are deſpiſed.
doctrine The Gentiles may not deſpiſe the Iewes. They which are aduanced by grace, are not to boaſt againſt them which are in miſery. Pſalme 41.1. Exodus 23.9. Deutreon. 10.19. 1. Corinthians. 13.4.5. The Phariſee diſdained the Publican as a varlet or baſe fellow, with, This Publican. But the Publican diſdaines not him, nor is diſdained of God, as the Phariſee was.
The vſe of this is either in reſpect of the Iew, or of the Gentile.
In reſpect of the Iew:
Vſe 1.Some of the Gentiles are broken off, ſome not at all. The Church of the Iewes was neuer caſt away; onelyonly the vnbeleeuers. are broken Putata eſt oliua non amputata. Anſel.The oliue tree is pruned, but not ſtocked vp. The body and ſome of the branches remaine, into which and among whom we are graffed.
We are graffed in among them, and reciue of the fatneſſe with them. The Church of the Iewes, not of Rome, is properly our mother Church. We muſt be the ſeed of Abraham, if we will hauehave the promiſes, and therefore beleeuing Gentiles are called the children of Abraham, not naturall, but by inciſion. We bring nothing to the Iewes, but receiue all from them: for ſaluation is of the Iewes. Ioh. 4.22.The Gentiles are not called to make a ſeuerall Church by themſelues, neither do they ſo: for there is but one Church. But they are called to be members of the Church of the Iewes, as Chriſt ſaith: Ioh. 10.16.I hauehave other ſheepe (ſaith he) which are not of this fold. What ſheepe? what fold? Sheepe, that is, elect among the Gentiles. This fold, that is, the Church of the Iewes, Them muſt I alſo bring: whither? to the fold of the Iewes, that there may be one fold or Church, and one Shepheard.
In regard of the Gentiles.
Vſe 1.Thou art made partaker of the fatneſſe. The ſame fatneſſe nouriſheth the naturall and ingraffed branches. The Iew is ſaued by faith in Chriſt, ſo are we. Act. 15.11.There is no difference betweene the way of ſaluation in the old and new Teſtament, but as this: In graffing, there is clay and binding about. The Iew is bound about with a red ligature in regard of circumciſion; we with a white, in regard of Baptiſme and the white garments then vſed.
Let vsus not then boaſt our ſelues againſt the branches: for though they deſerue the contempt that is caſt vponupon them, yet woe be to them which are inſtruments to vex them. Aſſur the rod of Gods wrath to that people is caſt into the fire; Eſa. 10.12 &c.and ſhame couereth Edom for euer for his cruelty to the captiued Iewes. Obediah.Let vsus louelove them as we hauehave good cauſe for the roots ſake. There is no name of any nation that is named vnderunder heauen it not in contempt. The life of this application we want, becauſe the wiſdome of our lawes hath for their outrages long ago baniſhed them out of this kingdome. But whenſoeuer thou thinkeſt of them, thinke honourably, pitty and pray for them.
Vſe 2.We are here taught alſo three things to conſider of 1. What we were before this grace receiued wherein we ſtand. 2. How to carry our ſelues in this ſtate of grace. 3. How to know whether we hauehave receiued true grace, be ingraffed into the naturall oliue or no.
1. We were before our ingraffing, wild oliues. Euen as the curſed heath in the wilderneſſe, without Chriſt, without God, ſtrangers from the common wealth of Iſrael, Ier. 17.6.from the promiſes and from the life of God, very caytifes: this Paul bids all Gentiles to remember, Eph. 2.11.12.that wee may prayſe God for his mercy.
2. Hauing receiued grace, carry thy ſelfe without boaſting againſt them that want grace: when thou ſeeſt a profane wretch diſdayne him not, but mourne for him, and ſay, Lord looke mercifully vponupon him and turne his heart. Conſidering thy ſelfe, and remembring thy former eſtate hauehave compaſſion on thy neighbour.
3. Thoſe which partake of the fatneſſe of the oliue, are ingraffed; this fatneſſe is the grace giuen to the root, which is double: the grace of iuſtification, and ſanctification. If iuſtified and ſanctified: then ingraffed.
1. For iuſtification: oyle is good for medecine, healing wounds, and aſſwaging payne, alſo it makes the countenance cheerefull: Pſal. 104.15.ſo the grace of our Lord Ieſus, which is called the oyle of gladneſſe, maketh the righteous merry and ioyfull. Feeleſt thou the mercy of God in the pardon of thy ſinnes, and haſt peace with God? This is the fatneſſe of the oliue; thou art ingraffed, and become the child of Abraham, the child of God.
2. Sanctification may be knowne by effects and properties of it. The effects are three. 1. In the heart. 2. In the tongue. 3. In the life.
1. If thou beeſt graffed in: then thou haſt the heart of Abraham: thou loueſt goodneſſe and hateſt euill: thou art vpright and ſincere: The wood of the oliue will not rott; Cariem vetuſtatemque non ſentit. Ioh Bapt. Neap. vil. l. 6. c 9.This notes ſoundneſſe. The nature alſo of the oyle, is not to be mixed with other things: if you mixe it with wine or water it will be vppermoſt: you may as ſoone mixe light and darkneſſe, as grace and ſinne. An Hypocrite is no branch of this tree. Farther the nature of oyle is to keepe mettalls from ruſting: ſo the vertue of this grace, preſerues the conſcience from ſinne, which otherwiſe would eate in, and periſh the ſoule. If thou haſt a cankard heart, ruſted with the louelove of ſinne, and of the vanities of the world, thou haſt none of this fatneſſe, and by conſequence art not graffed in.
2. Thy words will be ſutable to thy engraffing. Flores Oliuae ſuauiter redolent. Frater Iohannes a S: Gemimano. lib. 3. qui eſt de vegetabilibus et plantis. c. 37.The bloſſome of the oliue is wonderfull ſweet, ſo if thou beeſt of this tree, thy ſpeech will be ſauoury and gatious to the hearers. If thou be a blaſphemer, a lyar, &c. Thou art not graffed into this oliue. The ſweete oliue yeelds another manner of ſent. A dead mans graue, doth not more annoy men, then thy filthy and rotten communication. Iam. 1.Its a vaine thing for a man to ſeeme religious, if he refraine not his tongue.
3. If thu beeſt ingraffed thou wilt bring forth much fruit: for the oliue is exceeding fruitfull. The fruite of the oliue is both for God and man. 1. For God. Oyle was conſecrate to the Lord, was vſed in ſacrifice, and for the holy lamps, for it is a nouriſher of light; ſo thou wilt be religious, a keeper of the ſabboth, a worſhipper of God, a fauourer of the Goſpell. 2. For man. It is both for medicine and meate. Kings, Preiſts and Prophets were annoynted with it. Our liues muſt be fruitfull and profitable to the Church; we muſt not be for nothing, or onelyonly to ſpend ſtouer, as they ſay. Let ours, ſaith Paul, learne to ſhew forth good workes, for neceſſary vſes, that they bee not vnfruitfull. Tit. 3.14.If we liue without doing good we are no oliue branches. Our obedience muſt be to God and man: to the firſt and ſecond table of the law.
The properties of our obedience, are foure, according to ſuch properties of the oliue. That is. 1. Speedie. 2. Peaceable. 3. continuall. 4, chearefull.Cito comprehendit et fructificat. Ioh. Bap. Por. Nea. vil. l. 6. c. 5.
1. The oliue is a quick bearer: ſo we muſt bring forth fruit quickly: like the Almond rod of Aaron that preſently budded and brought forth ripe Almonds. The theife vponupon the croſſe preſently ſhewed the fatneſſe he had rceiued by confeſſion, prayer, &c.
2. Our fruit muſt be peaceable. An oliue branch was a token of peace, as a palme of victory. Iames ſayth that the fruit of righteouſneſſe is ſowne in peace: Iam. 3.17.pride, diſdaine; quarreling and contending with our neighbours, is a note of a bramble, not of an Oliue branch. If you powre out water, it maketh a noiſe, daſheth, and beſprinkleth you. But the powring out of oyle, is without noiſe falling downe ſoftly and with great ſilence. So the ſeruants of God muſt be peaceable.
3. Our obedience muſt be continuall, once and alwayes to beare fruit. The Oliue alwaies flouriſheth, is alwaies greene, and neuer caſtes the leaues: noting the conſtant tenour wee ſhould keepe in our obedience: Dauid ſaith, Pſal. 92.14.That they which bee planted in Gods houſe, ſtill bring foorth fruit, and flouriſh in their age. If thy obedience bee not continuall, it is not ſound.
4 Our obedience muſt be cheerful, thy louelove to thy neighbor muſt be free. Anointing with oyle, makes vsus lithe and nimble, ſo if we hauehave receiued hereof, we wil not come to the Church as though we were ſtiffe in the ioynts, like a beare to the ſtake, but with Dauid we will runne in the wayes of the Commandements: The Oliue requires no great coſt to make it fruitful: nor a man truely ſanctified, great intreatie to perſwade him to doe good. As the Sunne naturally giues light ſo a true Chriſtian ingraffed into the naturall Oliue, willingly and cheerefully is exerciſed in Gods ſeruice.