but it is the same family still. Or, to return to the apostle's illustration, it is the same tree, some of the branches only being changed.
(18) Boast not thyself against the branches. But if thou boast, thou bearest not the root, but the root thee. The truth which the apostle had just taught, that the Jews were the channel of blessings to the Gentiles, and not the reverse, was adapted to prevent all ungenerous and self-con- fident exultation of the latter over the former.
(19) Thou wilt say then, The branches were broken off, that I might be graffed in. The Gentiles are not authorized to infer from the fact that the Jews were rejected and they chosen, that this occurred on the ground of their being in themselves better than the Jews. The true reason of this dispensation is assigned in the next verse.
(30) Well, because of unbelief they were broken off, &c. The fact that they were broken off is admitted, but the inference impliedly drawn by the Gentiles is denied. It was not for any personal considerations that the one was rejected and the other chosen. The Jews were rejected because they rejected the Saviour, and the only tenure by which the ad- vantages of a covenant relation to God can be retained is faith. The Gentiles, therefore, will not be secure because Gentiles, any more than the Jews were safe because Jews. Instead therefore of being high- minded, they should fear.
(21) If God spared not the natural branches, take heed lest he also spare not thee. The Gentile has even more reason to fear than the Jew had. It was in itself far more probable that God would spare a people so long connected with him in the most peculiar manner, than that he will spare those who have no such claims on his mercy. The idea in- tended to be expressed by this verse probably is, that the Jews, from their relation to God, were more likely to be spared than the Gentiles, inas- much as God is accustomed to bear long with the recipients of his mercy before he casts them off; even as a father bears long with a son before he discards him and adopts another.
(22) Behold, therefore, the goodness and severity of God; on them ivhich fell severity ; but on thee goodness. The eflfect, which the con- sideration of these dispensations of God should produce, is gratitude and fear. Gratitude, in view of the favour which we Gentiles have received, and fear lest we should be cut off; for our security does not depend upon our now enjoying the blessings of the church of God, but is dependent on our continuing in the divine goodness or favour (Rom. 3 : 4. Tit. 3 : 4), that is, on our doing nothing to forfeit that favour; its continuance being suspended on the condition of our fidelity. There is no promise or covenant on the part of God securing to the Gentiles theenjoyment of these blessings through all generations, any more than there was any such promise to protect the Jews from the consequences of their unbelief. The continuance of these favours depends on the conduct of each suc- cessive generation. Paul, therefore, says to the Gentile that he must continue in the divine favour, " otherwise thou also shalt be cut off."