Thus the argument is, Israel is responsible for its own rejection. In blind reliance on its original election, it has claimed a monopoly of divine favor, has made a stand for legal righteousness, and has rejected the gospel message of salvation by faith. It has thus re- pelled the offer of a free and universal salvation. For this it is without excuse. It was warned by its own Scriptures of the danger of being superseded by the Gentiles, and the salvation of Christ was offered to it along with the Gentiles by Christ’s ministers.
Cuaprter XL
In ch. ix. it is shown that when God elected Israel He did not abjure the right to reject them for good reason.
In ch. x. this reason is shown to be their unbelief.
The question now arises: Js this rejection complete and forever ? Paul proceeds to show that the rejection is not total, but partial ; not eternal, but temporary ; and that it shall subserve the salva- tion of mankind and of the Israelitish nation itself.
(2-6.) From the history of Elijah he shows how, in the midst of general moral defection and decline, God preserved a remnant of faithful ones ; and declares that the same is true at the present time.
In virtue of His free grace displayed in His original election, God
* Compare John vi. 44.
;
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has not left the nation without a believing remnant. The elective purpose holds, though operating in a way different from Israel’s vain and narrow conception of its nature and extent. The preser- vation of this remnant is a matter of God’s free grace, not of Is- rael’s merit.
(7-10.) The case then stands that Israel has not attained the righteousness which it sought (in the wrong way), but the chosen remnant has attained it, while the great mass of the nation was blinded according to the prophesy in Isaiah xxix. and Psalm Ixix.
It is to be observed that, in those very chapters, the full respon- sibility of those who are punished is asserted ; and that, in citing the Psalm, Paul renders the Hebrew for those who are in security by the words for a recompense, thus indicating a just retribution.
(11, 12.) The rejection of the Jews, however, is not total nor final, and it works for two ulterior ends: first, the conversion of the Gentile ; second, the restoration of the Jews by means of the converted Gentiles.
(13-15.) Hence Paul labors the more earnestly for the Gentiles, with a view to promote the salvation of his own race.
(16-24.) The Gentiles, however, are warned against entertain- ing contempt for the Jews on account of their own position in the messianic kingdom. However lapsed, Israel still retains the character of God’s holy nation impressed in its original call ; and this original call, represented in the fathers, implies its future restoration. So far from despising them, the Gentiles are to re- member that they themselves are not the original stock, but only a graft; and to take warning by the history of Israel, that the called may be rejected, and that they, by unbelief, disobedience, and rebellion, may, like Israel, forfeit their high privilege. “If God spared not the natural branches, take heed lest He also spare not thee.” “Behold, therefore, the goodness and severity of God: on them which fell, severity, but toward thee goodness, if thou continue in Mis goodness ; otherwise thou also shalt be cut off.” Israel, too, shall be restored to its place in God’s kingdom, graffed in again, if they continue not in unbelief; much more, since they are natural branches, and the tree is their own native stock.
(25-32.) Thus, then, the plan of God shall work itself out: the purpose, so much of which was enshrouded in mystery, shall at
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last reveal its full, grand proportions. Through the Gentile, Is- rael shall attain the righteousness of faith in the Deliverer out of Zion. God has made no mistake. He does not repent His origi- nal call, nor the displays of His divine grace to Israel, nor the special aptitudes with which He endowed it, in order to make it the special vehicle of His salvation. Jew and Gentile have alike been unbelievers and disobedient, but the unbelief of both has been overruled to the inclusion of both in God’s messianic king- dom. Thus the argument which opened at the beginning of the epistle with the condemnation of all, closes with mercy upon all.