An Exposition of Pauls Epistles, Letter 1 · Chapter 11
CHAP. XI.
THe Apostle mitigates his speech of the Jews rejection in this whole Chapter: And that the Gentiles might not wax proud against the Jews, as altogether abjects and lost, hee proves by eighteen Arguments that the Jews are not to bee despised.
Vers. 1. 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.
Argum. 1. God hath not cast off all and every one of the Jews, Hee hath not cast off his Elect people: Therefore the Jews are not to bee despised, as if they were all cast-awayes. This Argument hee backs with three Reasons.
Reas. 1. I Paul come of that Nation, and yet not a cast-away: Therefore not all and every one of the Jews are cast off.
Vers. 2. God hath not cast away his people which hee foreknew.
Reas. 2. The Elect people whom hee fore-knew is not rejected because of the Election, and the unchangeableness of his love: Therefore all are not cast-off.
Vers. 2. — Wot yee not what the Scripture saith of Elias? how bee maketh intercession to God against Israel, saying,
3. Lord, they have killed thy Prophets; and digged down thine Altars, and I am left alone, and they seek my life.
4. But what saith the answer of God unto him? I have reserved unto my self seven thousand men, who have not bowed the knee to the Image of Baal.
5. Even so then at this present time also there is a remnant according to the election of Grace.
Reas. 3. As in the times of Elias, when the whole Nation seemed to him to bee lost and cast away, God reserved to himself seven thousand of his Elect: So in this temporal rejection of the Jews, God hath reserved some, according to the Election of Grace: Therefore all are not cast off.
Vers. 6. And if by Grace, then is it no more of Wo…ks; otherwise Grace is no more Grace. But if it bee of Works, then is it no more Grace, otherwise Work is no more Work.
From hence the Apostle inferres two Conclusions; the first answering the design of this Epistle, viz. That the Election, seeing it is of Grace, not of any Works foreseen, because in the matter of Election, Grace and Works (as causes) mutually destroy each other: For if Grace bee the cause of Election, Works are not; And on the contrary: But Grace is the cause, as hath been said: Therefore Works fore-seen are not the cause.
Vers. 7. What then? Israel hath not obtained that which hee seeketh for, but the Election hath obtained it, and the rest were blinded.
The second Conclusion, shewing what was said before, Chap. 9. vers. 31. of the Israelites, who sought for Righteousness by the Law, and did not attain it, is to bee understood onelyonly of the Reprobate: For the Elect Israelites obtained Righteousness, which they sought for by Grace, in the Messiah, but the rest, that is the Reprobate, were hardened.
Vers. 8. According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear unto this day.
That the Reprobate were hardened, hee proves by a twofold Testimony: The first is of Isaiah 29.16. and 6.9. where God is said in his Righteous judgement, to have smitten this perverse people with the punishment of blindness and stupidity, or, for the contempt of his Word, to have given up to a reprobate sense, that they might not discern the Grace of God offered in the Gospel; which judgement lay upon the multitude, till the time of the preaching of the Gospel.
Vers. 9. And David saith, Let their Table bee made a snare, and a trap, and a stumbling-block, and a recompence unto them.
10. Let their eyes bee darkened, that they may not see, and bow down their back alwaies.
Another Testimony is from David, Psal. 69.23, 24. who (as a type of Christ) praies against his enemies, that all the benefits of God, and the Gospel also tendered to them, might bee to them an occasion of ruine, that afterwards they might savour nothing but earthly things, who being so often warned of God, would not relish heavenly things, and that in just revenge of their unthankfulness.
Vers. 11. I say then, have they stumbled that they should fall? God forbid. But rather through their fall, salvation is come unto the Gentiles, for to provoke them to jealousie.
Hee repeats the first Argument, to prove that the Jews were not to bee despised, and hee adds a second: The Jews are not cast off, that all, and every one of them should perish, that are of this Nation; but that salvation through Christ refused by the Jews, might come to the Gentiles, that the Gentiles being converted unto God, might provoke the Jews to jealousie, and by consequence to Repentance: Therefore the Jews are not to bee despised.
The Jews are provoked to jealousie, when they see themselves shut out from God, and scattered, that they might not bee a Church: But the Gentiles in their room to bee taken of God into his bosome, wherein before the Church of the Jews had been cherished.
Vers. 12. Now if the fall of them bee the riches of the world, and the diminishing of them the riches of the Gentiles: how much more their fulness?
Argum. 3. As the ruine of the Jews turned to the good of the Gentiles, so also, and much more, the restitution of the Jews, shall prove an advantage to the world, and the Gentiles: Therefore, so far should it bee from us to despise the Jews, as wholly cast away, that on the other side, their Conversion is to bee wished and hoped for.
Vers. 13. For I speak to you Gentiles, in as much as I am the Apostle of the Gentiles, I magnifie mine office:
14. If by any means I may provoke to emulation them which are my flesh, and might save some of them.
Argum. 4. I my self am an Apostle of the Gentiles, so much the more earnestly do I bestow my Ministery in converting as many as I can, and magnifie my office, to this end, that I might provoke the Jews, my Kinsmen, not to suffer you only to enjoy the priviledge of the Sons of God, but that they would joyn themselves unto you, and so might bee saved: Therefore it is your duty not to despise them, as altogether cast off, but to labour with mee that they may bee saved.
Vers. 15. For if the casting away of them bee the reconciling of the world: what shall the receiving of them bee, but life from the dead?
Argum. 5. If the casting off the Jews, is through the goodness of God turned to an occasion of reconciling the Gentiles, from the conversion of the Jews, is not such a change for the better to bee expected amongst the Gentiles, as if it was a kind of Resurrection from the dead? Therefore the Jews are not to bee despised, as altogether cast off, but their conversion is to bee desired and hoped for: For when God shall again resume his antient people, what wonder if hee shall powre out upon all the Churches a greater plenty of his Spirit? What wonder if hee take away those destructive Heresies and Schismes, wherewith the Christian Churches amongst the Gentiles, was almost oppressed even to death, and unite them more firmly among themselves, and with the Church of the Jews? That this hereafter shall bee the happy condition of the Churches, about the time of the Jews conversion, the Apostle would not have us despair, who propounds to us, as it were, a Resurrection from the dead, to bee hoped for by us, in the change of the Churches condition.
Vers. 16. For if the first fruit bee holy, the lump is also holy; and if the root bee holy, so are the branches.
Argum. 6. The Nation of the Jews, by virtue of the Covenant with their Fathers, is consecrated unto God, and is honored with the dignity of Federal Holiness, descending from their Fathers that were in Covenant: As the lump and harvest is sanctified in the first fruits, and the branches in the consecrating of the root: Therefore the Jews are not to bee contemned as wholly cast away.
Vers. 17. And if some of the branches bee broken off, and thou being a wild Olive-tree wert graffed in amongst them, and with them partakest of the root and fatness of the Olive-tree:
Some unbelieving Jews, as branches, are broken off from the Olive-tree, (from the Church of the holy Patriarchs) and thou a Gentile, being as a wild Olive, far from the Covenant of God, art implanted in their stead, and so made partaker of the priviledges of that Church, and holy Covenant, as of the fatness of the Olive-tree: Therefore thou oughtest not to despise the Jews.
Vers. 18. Boast not against the branches: But if thou boast, thou bearest not the root, but the root thee.
Argum. 8. If thou shalt boast against the Jews, as more worthy than they, thou behavest thy self no less foolishly, than the branches born by the root, should boast against the root which bears them: Therefore thou oughtest not to despise the Jews.
Vers. 19. Thou wilt say then, the branches were broken off, that I might bee graffed in.
20. Well; because of unbelief they were broken off, and thou standest by Faith: Bee not high-minded, but f…ar.
Argum. 9. In answering the objection it is propounded; Its true the Jews are rejected, that upon this occasion thou mightest succeed them in the Church, but seeing they for their unbelief are rejected, and thou standest by Faith, thou hast no reason to insult over and despise the Jews, but rather to fear and to take heed to thy self that thou sin not, and bee punished: Therefore oughtest thou not to contemn the Jews, as if altogether cast off.
Vers. 21. For if God spared not the natural branches, take heed lest hee also spare not thee.
Argum. 10. Confirming the former; If God spared not the proud Jews, the natural branches of the holy Church, hee will not spare the Romans, or any insulting Gentiles, to wit, branches graffed in: Therefore thou being a Gentile, oughtest not to despise the Jews.
Vers. 22. 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 shalt bee cut off.
Argum. 11. Unless thou continue in the Faith and obedience unto Christ, considering the severity of God against the Jews, and his goodness towards thee, thou also shalt bee broken off, and cast away: Therefore unless thou wilt bee rejected, keep thy self in the fear of God, and despise not the Jews.
Vers. 23. And they also, if they bide not still in unbelief, shall bee graffed in: for God is able to graft them in again.
Argum. 12. Even as thou, unless thou continue in the Faith, shalt bee cut off: So the Jews, if they continue not in unbelief, they shall again bee graffed into the holy Church of the Patriarchs; yea, verily, the restoring of the Jews, according to the omnipotent goodness of God, is not to bee despaired: Therefore the Jews are not to bee despised by thee.
Vers. 24. For if thou wert cut out of the Olive-tree, which is wild by nature, and were graffed contrary to nature in a good Olive-tree: how much more shall these which bee the natural branches, bee graffed into their own Olive-tree?
Argum. 13. If God implant the Gentiles, (as branches out of the Covenant of Grace) into the Church of the Patriarchs, much more will hee restore the Jews, which are natural branches of that Church.
Vers. 25. For I would not brethren, that yee should bee ignorant of this mystery, (lest yee should bee wise in your own conceits) that blindness in part is happened to Israel, until the fulness of the Gentiles bee come in.
26.— And so all Israel shall bee saved, as it is written,
Argum. 14. I open a mystery unto you, and out of special Revelation declare, that this hardning of the Jews, was not universal, nor of all, but in part, or of some only, and that but for a certain time, viz. till the fulness of the Gentiles was brought in: Therefore ought you not to lift up your selves, or contemn the Jews. By the fulness of the Gentiles, hee means, that great multitude of the Gentiles, such as was not before the conversion of the Jews; with the coming in of which multitude to the true Religion, Israel shall bee provoked to return unto the Lord Jesus Christ, or to true Faith in the Messias, from whom they had departed through unbelief; and so all Israel, i. e. the multitude of the Jews, the body of that dispersed people, shall bee converted.
Vers. 26.—There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.
27. For this is my Covenant unto them, when I shall take away their sins.
Hee confirms this Prophesie out of that of Isai. 29.26. and 27.3. Where hee fore-tells that the Messias should come of the Jews Church, according to the flesh, the true REDEEMER, to redeem his Nation from the guilt and bondage of sin, pardoning their sins, and that hee should take them into the Covenant of Grace, to the full abolishing of sin, which when it should bee, the Apostle hath now declared.
Vers. 28. As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the Fathers sakes.
Argum. 15. Although the rejected Jews (so much as concerns the Gospel, refused by those reprobate Jews) are accounted of God, as enemies, for your advantage: yet in respect to the election of this people, that they might above all other Nations bee esteemed the people of God; and in respect to the Elect in this Nation, the Jews are loved, because of the Covenant betwixt God and their Fathers: Therefore for the very same reason ought they not to bee despised, but loved by you.
Vers. 29. For the gifts and calling of God are without repentance.
Argum. 16. Preventing an objection; Although this Nation by just desert, may seem to fall from all its priviledges, yet because of the gifts of special grace bestowed, (and in particular, their calling according to his purpose) whether upon any Nation above others, or upon any man above others, are unchangeable, which God will never wholly cut off, or re-call, but will in the conversion of this people make it appear that they are firm: Therefore this Nation ought not to bee contemned by you, but to bee had in honor rather.
Vers. 30. For as yee in times past have not believed God, yet have now obtained mercy through their unbelief:
31. Even so have these also now not believed, that through your mercy they also might obtain mercy.
Argum. 17. It is every way to bee believed, that God will manifest as much grace to the Jews, by occasion of that mercy shewed to you Gentiles, as hee hath shewed to you Gentiles heretofore disobedient, by occasion of the stubbornness and unbelief of the Jews: Therefore the Jews are not to bee despised, as altogether cast off, but their conversion is rather to bee endeavoured.
Vers. 32. For God hath concluded them all in unbelief, that hee might have mercy on all.
Argum. 18. After this manner, The most wise Providence of God hath so ordered the business of saving his own, that all being found in sin and rebellion, might have no matter of boasting, and whoever should obtain Salvation, might ascribe all to Divine bounty: Therefore the Jews are not to bee despised, as wholly cast off, but the work of Divine mercy towards this people, in the time appointed, is to bee expected.
Vers. 33. O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements, and his waves past finding out?
The Apostle shews a two-fold use of this argument, as also of the fore-going Doctrine, especially concerning the election of some, and the reprobation of others.
The first is, that wee may admire and celebrate the depth of the riches of the ineffable Wisdome of God: Another is, That wee seek no further than is revealed, touching the Counsels of God, but even in things revealed, wee bee wise to sobriety, (because the Counsels of God exceed our capacity, and are indeed unsearchable) glorifying God in all.
Vers. 34. For who hath known the mind of the Lord? or who hath been his Counsellour?
Three Reasons hee adds of both those deductions.
Reason 1. No creature hath pierced into the mind of God, none was ever of his Counsel: Therefore the Counsels of God are past finding out, wee ought not to search after them, but admire and magnifie the riches of his Wisdome.
Vers. 35. Or who hath first given to him, and it shall bee recompenced to him again?
Reason 2. God is in no mans debt, or can bee, no man merits at his hand, no man can come forth and say, that hee hath obliged God by any act of goodness in himself: Therefore they cannot boast, any of the Elect, as if God was bound to them by any Law, that hee should appoint them unto life: neither can any of the Reprobates complain, as though hee paid not what hee ought, seeing hee is a debter to no man.
Vers. 36. For of him, and through him, and to him, are all things, to whom bee glory for ever. Amen.
Reason 3. Confirming the former; All things are of God, as the first Author; All things are upheld by him, as the Preserver; All things tend to him, as the ultimate end: Therefore when it seems good to him to promote his own glory, in the rejection of the Jews, or calling of the Gentiles, in the Election of some, and Reprobation of others, all honor and glory ought to bee ascribed unto him by all men for ever. Amen.