among the Gentiles ; and, therefore, the apostle says, it is for your sa/ces they are thus treated. On the other hand, as it regards the election or the covenant of God, they are still regarded with peculiar favour, because descended from those patriarchs to whom and to whose seed the promises were made. This is but expressing in a different form the idea which the apostle had previously presented, viz. that the covenant made with Abraham was inconsistent with the final rejection of the Jews as a people. God foresaw and predicted their temporary defection and rejection from his kingdom, but never contemplated their being for ever excluded ; see vs. 16, 25—27.
(29) For the gifts and calling of God are without repentance. God is not a man that he should change. Having chosen the Jews as his people, the purpose which he had in view in that choice can never be altered ; and as it was his purpose that they should ever remain his peo- ple, their future restoration to his favour and kingdom is certain. Having previously explained the nature of God's covenant with his ancient people, Paul infers from the divine character that it will be fully accomplished. Calling is equivalent to election as appears from the context, the one word being substituted for the other, and also from the use of the cognate terms, (see ch. 8 : 28. 1 : 7, &c. &c.) The general proposition of the apostle, therefore, is, that the purposes of God are unchangeable ; and, consequently, those whom God has chosen for any special benefit cannot fail to attain it.
(30, 31) For as ye in times past have not believed God, yet have now obtained mercy through their unbelief; even so, &c. These verses contain a repetition and confirmation of the previous sentiment. The cases of the Gentiles and Jews are very nearly parallel. Formerly the Gentiles were disbelieving, yet the unbelief of the Jews became the occa- sion of their obtaining mercy ; so now, though the Jews are disobedient, the mercy shown to the Gentiles is to be the means of their obtaining mercy. As the gospel came from the Jews to the Gentiles, so is it to return from the Gentiles to the Jews. Paul had before stated how the unbelief of the Israelites was instrumental in promoting the salvation of other nations, and how the conversion of the Gentiles was to react upon the Jews.
The 31st verse is thus rendered in our translation, and, no doubt, cor- rectly. Fven so have these also now not believed, that through your mercy they also may obtain mercy. The particle rendered that, expresses here the result rather than the design. They now are disbelieving, not in order that they might obtain mercy through your mercy ; but such is the result. Through your mercy. The dative, in which form the words thus trans- lated occur, here, as in v. 30 and often elsewhere, expresses the cause or occasion. Paul had repeatedly remarked that the conversion of the Gen- tiles was to be the occasion of the restoration of the Jews, as the disbe- lief of the latter had been the occasion of good to the former. And this seems obviously his meaning here, from the opposition between the phrases their unbelief and your mercy*