Chú giải chương
Romans Chương 11
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简体中文
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The apostle, having reconciled that great truth of the rejection of the Jews with the promise made unto the fathers, is, in this chapter, further labouring to mollify the harshness of it, and to reconcile it to the divine goodness in general. It might be said, "Hath God then cast away his people?" The apostles therefore sets himself, in this chapter, to make a reply to this objection, and that two ways:—I. He shows at large what the mercy is that is mixed with this wrath, Ro 11:1-32. II. He infers thence the infinite wisdom and sovereignty of God, with the adoration of which he concludes this chapter and subject, Ro 11:33-36.
1-32
The State of the Jews; The State of the Gentiles; The Gentiles Warned; The Future Conversion of the Jews (58 AD)
简体中文
犹太人的光景；外邦人的光景；对外邦人的警戒；犹太人将来的归信 (58 AD)
¹ 我且说，神弃绝了他的百姓吗？断乎没有！因为我也是以色列人，亚伯拉罕的后裔，属便雅悯支派的。
² 神并没有弃绝他预先所知道的百姓。你们岂不晓得经上论到以利亚是怎么说的呢？他在神面前怎样控告以色列人说：
³ 主啊，他们杀了你的先知，拆了你的祭坛，只剩下我一个人，他们还要寻索我的命。
⁴ 神的回话是怎么说的呢？他说：我为自己留下七千人，是未曾向巴力屈膝的。
⁵ 如今也是这样，照着拣选的恩典，还有所留的余数。
⁶ 既是出于恩典，就不在乎行为；不然，恩典就不是恩典了。
⁷ 这却怎么样？以色列人所求的，他们没有得着，惟有蒙拣选的人得着了；其余的就成了顽梗不化的，
⁸ 如经上所记：神给他们昏迷的心，眼睛不能看见，耳朵不能听见，直到今日。
⁹ 大卫也说：愿他们的筵席变为网罗，变为机槛，变为绊脚石，作他们的报应。
¹⁰ 愿他们的眼睛昏蒙看不见，愿你时常弯下他们的腰。
¹¹ 我且说，他们失脚是要他们跌倒吗？断乎不是！反倒因他们的过失，救恩便临到外邦人，要激动他们发愤。
¹² 若他们的过失，为天下的富足，他们的缺乏，为外邦人的富足；何况他们的丰满呢？
¹³ 我对你们外邦人说这话；因我是外邦人的使徒，所以敬重我的职分，
¹⁴ 或者可以激动我骨肉之亲发愤，好救他们一些人。
¹⁵ 若他们被丢弃，天下就得与神和好，他们被收纳，岂不是死而复生吗？
¹⁶ 所献的新面若是圣的，全团也就圣了；树根若是圣的，树枝也就圣了。
¹⁷ 若有几根枝子被折下来，你这野橄榄得接在其中，一同得着橄榄根的肥汁，
¹⁸ 你就不可向旧枝子夸口；若是夸口，当知道不是你托着根，乃是根托着你。
¹⁹ 你若说，那枝子被折下来是特为叫我接上。
²⁰ 不错！他们因为不信，所以被折下来；你因为信，所以立得住；你不可自高，反要惧怕。
²¹ 神既不爱惜原来的枝子，也必不爱惜你。
²² 可见神的恩慈和严厉，向那跌倒的人是严厉的，向你是有恩慈的；只要你长久在他的恩慈里，不然，你也要被砍下来。
²³ 而且他们若不是长久不信，仍要被接上，因为神能够把他们从新接上。
²⁴ 你是从那天生的野橄榄树上砍下来的，尚且逆着性得接在好橄榄上，何况这本树的枝子，要接在本树上呢！
²⁵ 弟兄们，我不愿意你们不知道这奥秘（恐怕你们自以为聪明），就是以色列人有几分是硬心的，等到外邦人的数目添满了，
²⁶ 于是以色列全家都要得救。如经上所记：必有一位救主从锡安出来，要消除雅各家的一切罪恶；
²⁷ 又说：我除去他们罪的时候，这就是我与他们所立的约。
²⁸ 就着福音说，他们为你们的缘故是仇敌；就着拣选说，他们为列祖的缘故是蒙爱的。
²⁹ 因为神的恩赐和选召是没有后悔的。
³⁰ 你们从前不顺服神，如今因他们的不顺服，你们倒蒙了怜恤。
³¹ 这样，他们也是不顺服，叫他们因着施给你们的怜恤，现在也就蒙怜恤。
³² 因为神将众人都圈在不顺服之中，特意要怜恤众人。
使徒在此提出一个似乎有理的反对意见，这意见可能被人用来质疑神弃绝犹太民族这一神圣作为（罗11:1）：「神弃绝了他的百姓吗？」这弃绝是全面的、最终的吗？他们全都被交于忿怒与灭亡、永远的灭亡了吗？这判语的范畴大到毫无保留吗？其延续之久长到无可撤销吗？他不再有归他自己作「独特的子民」了吗？针对这一点，他指出：在这一看似严厉的作为中，仍表达了极大的良善与怜悯；他特别坚持三件事：一、虽然有些犹太人被弃绝，却并非所有人都被弃绝。二、虽然犹太人的主体被弃绝，外邦人却被收纳。三、虽然犹太人目前被弃绝，到了神所定的时候，他们必再被接入他的教会。
一、犹太人诚然有许多人被弃绝，却并非全部。他以「断乎没有」引入这一假设。他绝不容忍这样的揣测。神在他们中间一些人与其他人之间作了区分。
- 有一班蒙拣选、信靠犹太人的余数，借着信耶稣基督而得着了义和生命（罗11:1-7）。这些人被称为他所「预先所知道的」（罗11:2），即创世之前就对他们怀有慈爱之意念的人；因为他预先所知道的人，就预先定下。差异的根基正在于此。他们被称为「蒙拣选的人」（罗11:7），就是神的选民；他之所以称之为「拣选」，是因为那最初使他们与他人有别、并抬高他们超越众人的，正是神的拣选之爱。信徒就是「拣选」，即一切神所拣选、且仅是神所拣选的人。如今，
（1）他指出自己就是其中之一：「因为我也是以色列人」；仿佛他在说：「我若说所有的犹太人都被弃绝了，便是断绝自己的指望，看自己被丢弃了。」保罗是蒙拣选的器皿（徒9:15），然而他出于「亚伯拉罕的后裔」，尤其是属便雅悯支派——以色列众支派中最小、最年幼的一支。
（2）他暗示：正如以利亚的时代一样，如今这蒙拣选的余数，实际上比人所想象的更多更大；这也表明：神的恩典与对以色列的恩惠局限于该民的余数之中，并非新事或异常之事；因为在以利亚的时代正是如此。经上论到以利亚说（en Elia——在以利亚的记载中），他是旧约伟大的改革者。请留意：[1] 他对以色列的误解；仿佛在亚哈的日子，他们的背道如此普遍，以至于他自己是世上神仅存的唯一忠心仆人。他引用王上19:14，在那里（如本处所言）他「在神面前控告以色列人」。这是一种奇特的「代求」：entynchanei to Theo kata tou Israel——他向神控告以色列；如此翻译也可；entynchano 一词在徒25:24正是这样译的：犹太人「向我恳求」。在祷告中我们与神交往、与他相交、与他交谈：论到以利亚（雅5:17）说他「恳切祷告」。我们何时才像「恳切祷告」那样祷告、把这本分当作一件正事来做呢？就是当我们像那些在祷告中与神交往的人那样祷告的时候。以利亚在这祷告中说话，仿佛除了他自己以外，以色列中再没有一个忠心的人。请看信仰的表白有时会落到何等低谷，其面貌会何等被遮蔽，以致最有智慧、最善于观察的人也会断言它已无望。以利亚的时代正是如此。使一国看似存在的，是其权贵与群众。以色列的权贵当时是逼迫人的权贵：他们「杀了你的先知，拆了你的祭坛」，并且「寻索我的命」。以色列的群众当时是拜偶像的群众：「只剩下我一个人。」如此，那些向神忠心的少数人不但淹没在拜偶像者的人海中，更被逼迫者的狂怒挤压、驱入角落。「恶人兴起，人就躲藏」（箴28:12）——「拆了你的祭坛」；不仅是忽略它们、任其失修，更是把它们拆毁。当为巴力筑坛之时，神的祭坛被拆毁便不足为奇；他们不能容忍那与他们拜偶像相敌的存留见证。这就是他「向神控告以色列」的话；仿佛他在说：「主啊，这岂不是一个「罪恶满盈、成熟待毁」的百姓吗？岂不配被弃绝吗？你还为你大名能作什么呢？」任何一个或一族的人，若有神百姓的祷告——尤其是神先知的祷告——与他们为敌，那是极其可悲的事；因为神必站在他祷告子民的一边，迟早要公开为他们主持公道。[2] 神的回话纠正了这一误解（罗11:4）：「我为自己留下。」请注意，「第一」，神教会的事往往比智慧良善之人所想的要好得多。他们动辄苛刻地下结论，断定一切都完了，其实并非如此。「第二」，在普遍背道的时代，通常有一班持守忠贞的余数——有一些人，虽然为数不多；并非众人都走同一条路。「第三」，当在普遍背道的时代有一班持守忠贞的余数时，正是神为自己保留了那余数。他若任凭他们自己，他们必随大流而去。使他与别人有别的，正是他白白而全能的恩典。「七千人」：一个足以向以色列的拜偶像作见证的数目，然而与以色列数以万计的人相比，却是一个极小的数目——一城一人，一族二人，如同摘葡萄后剩下的零碎。基督的羊群只是「小小的羊群」；然而当他们最终都聚在一起时，将是一大群无可胜数的人（启7:9）。这余数的特征是：「未曾向巴力屈膝」，而那正是当时以色列盛行的罪。在宫廷、城邑、乡间，巴力都占上风；一般民众或多或少都向巴力致敬。忠心最确实的证据，乃是不受我们所处时代与地域当世败坏的影响，在潮流强劲之时逆流而上。那些勇敢为「当下的」真理作见证的人，神必认他们为忠心的见证人（彼后1:12）。在人人向巴力屈膝之时仍不屈服，这才是可嘉的。清醒的与众不同，往往是真诚的标记。[3] 把这一实例应用于眼前之事：「如今也是这样」（罗11:5-7）。神对他教会施恩的方式一如既往。从前如何，如今亦然。以利亚的时代有余数，如今也有。若说在恩典彰显较为模糊、圣灵浇灌较为稀少的旧约时代尚有余数存留，那么在福音之下——神拯救众人的恩典更显荣耀之时——更是如此。「余数」，就是众人中的少数，就是当其余的人在不信中刚硬时，仍有信靠的犹太人余数存留。这被称为「照着拣选的恩典」的余数；他们就是那些在永恒之爱的旨意中被拣选、作恩典与荣耀之器皿的人。他所预先定下的人，也召他们来。如果他们与别人之间的分别纯粹是因神的恩典而有的（确实如此——「我为自己留下他们」，他说），那么这必定是出于拣选；因为我们确知，无论神做什么，都是照他自己旨意所定的而行。关于这余数，我们可以留意：「第一」，它从何而起，即从神白白的恩典而起（罗11:6），这恩典排除行为。永恒的拣选——一些人与别人之间最初的分别即植根于此——纯粹是恩典，白白的恩典；不是因已有的或预知的行为；若是如此，恩典就不算恩典了。Gratia non est ullo modo gratia, si non sit omni modo gratuita——若恩典不是完全白白的，便不是严格意义上的恩典。拣选纯粹是照他旨意所喜悦的（弗1:5）。保罗的心因神恩典的「白白」而充满，以至于在讲论之中他仿佛旁逸出去，作了这样的批注：「既是出于恩典，就不在乎行为。」也有人注意到，信心本身——在称义之事上与行为相对立的信心——在此也被算在「行为」之内；因为信心固然有独特的资格来接受神称义的白白恩典，却没有资格接受那为着我们蒙拣选而赐的恩典。「第二」，它得着什么：就是以色列人——即那民族的整体——所苦苦寻求却得不着的（罗11:7）：「以色列人所求的，他们没有得着」，即称义与在神面前的悦纳（参罗9:31），但「蒙拣选的人得着了」。在这些人身上，神的应许得了成就，神对那民族古老的恩眷被记念。他称信靠的余数不是「蒙拣选的人」，而是「拣选」，为要表明他们一切盼望与福乐的惟一根基建立在拣选之上。他们是神在爱的旨意中所顾念的人；他们是「拣选」；他们是神的拣选。神对蒙拣选之余数的恩眷正是如此。但是，
2.「其余的就成了顽梗不化的」（罗11:7）。有些人蒙拣选、被呼召，而这呼召是有效的。但其余的人被任凭在不信中灭亡；不但如此，那本应使他们更好的，反倒使他们更糟。福音对于那些信的人是「活的香气使人活」，对于不信的人则是「死的香气使人死」。同一太阳既软化蜡，也使泥土变硬。年老的西面早已预见这孩子耶稣在以色列中既为「跌倒」，也为「兴起」而设立（路2:34）。「成了顽梗不化的」（eporothesan——「他们被刚硬了」）；有人如此译。他们被烙烫，变得粗厚而麻木。他们既看不见福音恩典的真光，也感受不到它的触动。盲目与刚硬表达的是同一种麻木、愚顽之灵。他们闭眼不看，本不愿看见：这是他们的罪；于是神按公义的审判弄瞎他们的眼，使他们不能看见：这是他们的刑罚。这教义似乎严厉：因此他引旧约两位见证人为之作证，他们都论及这样的事。
（1）以赛亚，他曾论到他那时代这样的审判（赛29:10；赛6:9）。「昏迷的心」，就是一种对自己本分或益处漫不经心的倾向。他们受一种普遍漠不关心之情的辖制，如同昏睡之人；对所说所做的一切都不受感动。他们决意维持现状，不肯动弹。下文解释「昏迷的心」是什么意思：「眼睛不能看见，耳朵不能听见。」他们有这些官能，但在关乎平安的事上却不能运用这些官能；他们完全昏聩了，他们看见基督却不信他，听见他的话却不接受；因此他们的听与看都归于徒然。这就像他们既没有看见、也没有听见一样。一切审判中，属灵的审判最为严厉、最当畏惧，尽管它们所发的响声最小。「直到今日。」自以赛亚说预言以来，这刚硬之工一直在进行；他们中间总有些人盲目麻木。或者，毋宁说，自福音初次传讲以来：尽管有最令人信服的真理证据、最有力量的讲道、最美好的恩召、最清楚的呼召——从基督自己和他的使徒而来——然而直到今日他们仍是盲目的。即便在我们所处的今日，这话对他们中许多人仍是真实的；他们刚硬、盲目，顽固与不信一代代相传，正如他们自己那可怕的自我咒诅所定的：「他的血归到我们和我们的子孙身上。」
（2）大卫（罗119,10），引自诗69:22,23；大卫在圣灵里预言了基督从自己本民犹太人所受的苦难，尤其是他们给他「醋喝」（罗11:21，此事在太27:48字字应验）——这是所能表达的最大轻蔑与恶毒——紧接着，他以咒诅的形式预言了神因此要降在他们身上的可怕审判：「愿他们的筵席变为网罗」；使徒在此把它应用于犹太人当前的盲目以及他们对福音所生的反感，这反而加重了他们的刚硬。这教导我们如何理解大卫反对仇敌的其他祷告；当把它们视为对基督和他国度之公开顽梗仇敌身上神之审判的预言。他求愿其如此，正是预言其必将如此，而非他自己私愤的表露。这也是为了在这样审判中称义神、显明神的义。他在此论到：[1] 他们安慰的毁灭：「愿他们的筵席变为网罗」，正如诗人自己所解释的：愿那本应成为他们福祉的，反成为他们的陷阱。神的咒诅必使粮食变为毒物。这是一个如同玛2:2的威吓：「我必使你们的福分变为咒诅。」「他们的筵席变为网罗」，即成为犯罪之机、受害之因。他们赖以养身的食物，反要哽住他们。[2] 他们能力与官能的毁灭（罗11:10）：眼睛昏蒙，腰时常弯下，使他们既找不到正路，即便找到也不能行在其中。犹太人在国民性弃绝基督和他的福音之后，在政治上也变得昏聩，以致他们的计谋反倒成为他们的网罗，加速了罗马人对他们的毁灭。他们看起来像一个被定为奴役与轻蔑的民族，腰被弯下，任由周围一切国民骑踏践踏。或者，可从属灵方面理解：他们的腰因属肉体和世俗之心而弯下。Curvæ in terras animæ——他们专以地上的事为念。这正是现今那一民族余民的光景与性情的准确描述——若我们所听见的关于他们的消息属实，世上再没有一个民族比他们更属世、更固执、更盲目、更自私、更性情恶劣。直到今日他们显然仍在这咒诅的权下。神的咒诅会持续长久。我们若因世俗之心而弯下腰来，就表明我们的眼睛已被昏蒙了。
二、另一件事使犹太人被弃这一教义得以缓和：他们虽被弃绝、被逐出教会，外邦人却被收纳（罗11:11-14）；他把这一点以警戒的方式应用于外邦人（罗11:17-22）。
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犹太人的被弃给外邦人的被收纳腾出了空间。犹太人所剩下的，成了贫穷外邦人的筵席（罗11:11）：「他们失脚是要他们跌倒吗？」神丢弃他们、弃绝他们，除了为毁灭之外，难道没有别的目的吗？他对这样的想法大感惊骇，予以弃绝——每当有任何意见似乎有损神的智慧、公义或良善时，他通常都如此行：「断乎不是！反倒因他们的过失，救恩便临到外邦人。」并非说犹太人若仍站立，救恩就不能临到外邦人；而是照神的安排，福音既被犹太人拒绝，便传给外邦人。如此在那比喻中（太22:8,9）：「所召的人不配——所以你们要往岔路口去」（路14:21）。历史也是如此（徒13:46）：「神的道先讲给你们原是应当的；只因你们弃绝，看哪，我们就转向外邦人去了」（徒18:6）。神要在世上维持教会，要使婚筵坐满宾客；若这一班不肯来，另一班就来，否则为何发出邀请呢？犹太人既拒绝，这恩召便临到外邦人。请看无限的智慧如何从黑暗中带出光明，从恶中带出善，从吃者带出肉，从强者带出甜。同旨意的话他在罗11:12又说：「他们的过失为天下的富足」，即更早地把福音带进外邦世界。福音是一个地方最大的财富，胜过千万金银。或者，「外邦人的富足」就是他们中间归主之人的众多。真信徒是神的珍宝。同旨意的话（罗11:15）：「他们被丢弃，天下就得与神和好。」神对他们的不悦为他向外邦人施恩开了路。神在基督里「叫世人与自己和好」（林后5:19）。因此他借着犹太人的不信，公开弃绝他们——虽然他们原是他独特的宠儿——为要显明：从今以后他在施恩上不再以那样独特、局限的方式行事，而是在万国中「那敬畏主、行义的人都为主所悦纳」（徒10:34,35）。
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使徒从这「外邦人代替犹太人」的教义中所作的运用。
（1）作为犹太人的亲属，这里有一句激励和劝勉他们的话，要振奋他们接受并拥抱福音的呼召。神向外邦人施恩，本意就是要激动犹太人发愤（罗11:11），保罗也尽力促成此事（罗11:14）：「或者可以激动我骨肉之亲发愤。」「难道被人轻看的外邦人把福音的一切安慰和特权都拿走，我们还不为我们的拒绝懊悔，如今终于也来分一杯羹吗？难道我们不该像外邦人一样信服、顺服、蒙赦免、得拯救吗？」请看以扫这样的发愤一例（创28:6-9）。在我们灵魂的事上，有一种值得称赞的效法：为何我们不该像邻舍一样圣洁、喜乐呢？这样的发愤无须猜疑，无须暗算或反算；因为教会地方足够，新约的恩典与安慰足够我们众人共享。福分不会因分享者众多而减少。「好救他们一些人。」请看保罗的职分是什么——拯救灵魂；然而他所应许自己所能达到的，不过是救一些人。虽然他是如此大有能力的传道人，说话写作都带着圣灵如此明显的凭据，然而他所面对的众人中，他只能救一些人。传道人若能作器皿救一些人，便当看自己的劳苦不是徒然的。
（2）作为外邦人的使徒，这里有一句对他们的警戒：「我对你们外邦人说这话。」你们信主的罗马人啊，你们听见因犹太人的过失，有何等丰富的救恩临到你们，但要小心，免得你们行了什么以致失去这福分。保罗像在别处一样，借机把他的话应用于外邦人，因为他是外邦人的使徒，被指定为服事他们信心的人——要在万国中栽种并浇灌教会。这就是他特殊使命的内容（徒22:21）：「我要差你远远地往外邦人那里去」（比较徒9:15）。这也是他受按立的旨意（加2:9，比较徒13:2）。我们应当特别留心作善工于受我们照管之人：我们必须特别顾念那属于我们自己的工作。神差派在恩赐和恩典上超过众使徒的保罗作外邦人的使徒，这是神对可怜外邦人的大爱。外邦世界是一片更广阔的工场；其中当作的工需要一个极其能干、精明、热心、勇敢的工人：保罗正是这样的人。神呼召那些从事特殊工作的人，是他所见或所使之适合这工作的人。「我敬重我的职分。」有人因为他是外邦人的使徒而轻看这职分，并轻看他。正因为他是外邦人的使徒，犹太人才对他如此暴怒（徒22:21,22），然而他一点也不因此看轻这职分，虽然这使他成为犹太人一切愤怒恶毒之箭靶。以真爱爱耶稣基督的标记，就是看那为他所作的服事和工作为真正尊荣——尽管世人以藐视的眼光看为卑贱可鄙。传道的职分是当被「敬重」的职分。传道人是基督的使者，是神奥秘事的管家，因他们所作的工，当在爱中格外敬重他们。「我的职分」（ten diakonian mou——我的服事，我的事工），不是我的主权和统治。保罗所深爱的，不是使徒的尊荣与权柄，而是使徒的本分与工作。如今关于那些被弃绝的犹太人，他劝勉外邦人两件事：
[1] 仍然要尊重犹太人，并渴望他们的归正。这隐含在他向他们指出的、犹太人归正将给教会带来的益处之中（罗11:12,15）：那将如同「死而复生」；因此他们不可侮辱那些可怜的犹太人、不可向他们夸胜，反当怜悯他们，渴望他们的福祉，切望他们再被接纳。
[2] 要谨慎自己，免得他们也像犹太人那样失脚跌倒（罗11:17-22）。在此请留意：
「第一」，外邦人因被接入教会而有的特权。他们被接上去（罗11:17），如同野橄榄的枝子接在好橄榄树上，这与园丁的惯例相反——园丁是把好橄榄接在坏橄榄上；但神所接入教会的，原是又野又不结果子、一无是处的。人接枝是为改良树；神接枝却是为改良枝子。1. 神的教会是一棵橄榄树，繁茂结果如橄榄（诗52:8；何14:6），其果子既为荣耀神也为荣耀人而有用途（士9:9）。2. 那些在教会之外的，如同野橄榄树，不仅无用，所结的果子又酸又无味：「天生是野的」（罗11:24）。这便是可怜外邦人的光景——他们缺乏教会的特权，在真实的成圣上也是如此；这也是我们每一个人天然的光景——天生是野的。3. 归正就是把野枝子接在好橄榄上。我们必须从旧根上被砍下，与一新根联合。4. 那些被接在好橄榄树上的人，就一同有分于橄榄的根和肥汁。这可应用于与基督那拯救的联合：凡以活泼的信心接在基督里的人，都如枝子有分于根——从他丰盛中领受。但这里所说的是有形的教会成员身份——犹太人如同枝子被折下来；外邦人就被接上去（autois——在那些仍然存留的人中间，或代替那些被折下来的人）。外邦人被接入教会，便有分于犹太人从前所享的同样特权——「根和肥汁」。橄榄树就是有形的教会（耶11:16如此称呼）；这树的根是亚伯拉罕——不是交通的根（如此惟有基督才是根），而是行政的根，因为他是头一个与神如此庄严立约的人。如今信主的外邦人有分于这根：「他也是亚伯拉罕的子孙」（路19:9），「亚伯拉罕的福就临到外邦人」（加3:14）——同样的橄榄树肥汁，在本质上相同：特殊的护佑、活泼的圣言、得救的方法、常设的事工、所设立的礼仪；其中也包括他们婴孩的有形教会成员身份——这是犹太人所享橄榄树肥汁的一部分，不可想象会被拒绝赐给外邦人。
「第二」，一句不可妄用这些特权的警戒。1.「不可骄傲」（罗11:18）：「不可向旧枝子夸口。」因此不可践踏犹太人，视他们为被弃绝的民；不可向那些被折下来的人夸胜，更不可向那些仍然存留的人夸胜。恩典赐下，不是叫我们骄傲，而是叫我们感恩。信心的律法排除一切夸口——或向自己夸口，或向别人夸口。「不可说」（罗11:19）：「那枝子被折下来是特为叫我接上」；即不要以为你在神手中比他们更配，或你在他恩宠中比他们站得更高。「但当知道，不是你托着根，乃是根托着你。」虽然你被接上去，你仍不过是被根托住的枝子；而且是逆着性接上的枝子（罗11:24），被接入好橄榄之中——不是天生的，而是借着恩典的作为被收纳、归化的。犹太教会的根亚伯拉罕并不因你而受惠；你倒大大受惠于他，因为他是圣约的受托人，是「多国的父」。所以「你若夸口，当知道（这话当补上以使意思明白）不是你托着根，乃是根托着你。」2.「不可自恃」（罗11:20）：「不可自高，反要惧怕。」不要对自己力量和站立过于自信。」圣洁的敬畏是防止自高的上好良药：常存敬畏之心的人便为有福。我们不必怕神不忠于他的话；一切危险都在于我们对自己的话不忠。「所以，我们务必畏惧」（来4:1）。罗马教会如今夸口拥有一纸永远保存的特许；但使徒在此——在他写给那教会尚在纯洁初期的信中——明确地为这种夸口及一切类似主张留下了警告。「惧怕」什么？「为何惧怕，免得你也像他们那样招致丧失，免得你失去现今所享的特权，正如他们失去了他们的特权一样。」临到别人的灾祸当成为对我们的警戒。「你去」（神对耶路撒冷说，耶7:12），「看我所行于示罗的」；如今，让神一切教会都去看他向耶路撒冷所行的，看他们蒙眷顾的日子变成了何等模样，好叫我们听见而惧怕，远避耶路撒冷的罪。教会对自身特权的特许并非定期限的，也不是封给他们和他们后嗣的世袭产业；而是延续多久——只在他们行为端正之时，一旦行为不正便不再延续。请思想：（1）「他们是如何被折下来的。并非无端地、借着绝对的治权和特权的作为，而是『因不信』。」如此看来，长久因信站立的教会也有可能落入一种不信的光景，成为他们的毁灭。他们的不信不仅惹动神把他们折下来，更是借这事把自己折下来；它不仅是「功劳性」的原因，更是「形式性」的原因——他们与教会分离的原因。「如今，你也易于感染他们因之跌倒的同一弱点和败坏。」再请留意，他们是「原来的枝子」（罗11:21），不仅在亚伯拉罕的圣约上有份，更是从亚伯拉罕之身而出，因此生在产业之内，有一种「租户权利」：然而他们一旦陷入不信，神也不爱惜他们。长期的沿袭、先祖的忠心，都不能保全他们。他们虽极力强调自己是「亚伯拉罕的子孙」（太3:9；约8:33），都是徒然。他们确实是最先承租这葡萄园的园户；但当他们丧失资格时，葡萄园便理所当然从他们夺去（太21:41,43）。这在罗11:22被称为「严厉」。神按绳以义，按线以直，照他们的罪待他们。「严厉」一词听起来刺耳；我不记得圣经别处把这话归给神；这里是用于犹太人被逐出教会。神对于那些在信仰表白上最亲近他的人，若他们背叛他，他是最严厉的（摩3:2）。被妄用的忍耐和特权，要转为最猛烈的忿怒。一切审判中，属灵的审判最为严厉；因为他此处所指的正是这些（罗11:8）。（2）「你这被接上的，又是如何站立的。」他虽向众外邦教会发言，或许也含蓄地暗示某个曾流露此类骄傲、为犹太人被弃而夸胜的人。「那么请思想，」[1]「你是借什么站立的：『因信』——这是一种倚靠的恩典，从天上汲取力量。你并非靠自己的力量站立，是你可能自恃的那种力量：你不过是神白白的恩典所使你成为的，而他的恩典是他自己的，可随己意赐予或收回。毁坏他们的是不信，而你因信站立；所以你的把握并不比他们更紧，你站立的根基并不比他们更稳。」[2]「所凭的条件是什么（罗11:22）：『向你是有恩慈的，只要你长久在他的恩慈里』，就是继续倚靠并顺从神白白的恩典——犹太人因缺少这些而灭亡——若你殷勤保持对神恩宠的兴趣，恒常殷勤讨神喜悦、并惧怕得罪他。」我们本分的总纲，也就是我们幸福的条件，就是保守自己常在神的爱中。「敬畏耶和华和他的恩慈」（何3:5）。
三、另一件事使犹太人被弃这一教义得以缓和：他们目前虽被弃绝，这弃绝却不是最终的；及至时候满足，他们必再被收纳。他们不是永远被弃，在忿怒之中仍记念怜悯。请留意：
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这里如何描述犹太人的归正。（1）称之为他们的「丰满」（罗11:12），即他们归入教会，重新填补因他们被弃而空缺的位置。这将使世界（即世界中的教会）在亮光、力量和荣美上大大丰富。（2）称之为他们的「被收纳」。一个灵魂的归正，就是那灵魂的「被收纳」，一族人的归正也是如此。他们必被收纳进入恩宠、进入教会、进入基督的爱——他正伸开双臂，要收纳一切愿意到他这里来的人。而这将如同「死而复生」——如此奇异惊人，却又如此受欢迎、如此可悦。犹太人的归正必给教会带来大喜乐。参路15:32：「他是死而复活，所以我们理当欢喜快乐。」（3）称之为「把他们从新接上」（罗11:23），接入他们曾被折下的教会。被接上的枝子从根吸取汁液和功效；照样，一个真正接在教会上的灵魂，也从基督那赐生命的根得着生命、力量和恩典。他们必被「接在本树上」（罗11:24）；即接入那他们曾作最显赫成员的教会，重新得着他们长期享有、如今却因不信而犯罪丧尽的有形教会成员身份之特权。（4）称之为「以色列全家都要得救」（罗11:26）。真实的归正可以恰当地称为「拯救」；这就是拯救的开始。参徒2:47。他们被加入教会，就是他们蒙了拯救：tous sozomenous，现在时，「正在得救」。归正之工进行之处，拯救之工也在进行。
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这事的依据何在，我们有理由指望什么。
（1）因着初熟之果和根的圣洁（罗11:16）。有人把「初熟之果」理解为那些已经归信基督并被接入教会的犹太人——他们如同献给神的初熟之果，作为更丰盛、更成圣之收成的凭据。好的起首预示好的结局。我们为何不能设想其他人也能像那些已经被带入的人一样蒙恩得救呢？也有人把「初熟之果」理解为与「根」相同的含义，即先祖亚伯拉罕、以撒、雅各——犹太人由他们而出，圣约也作为最初的托付交付给他们：他们不仅作为一族、也作为一教会，是犹太人之根。如今，他们若是圣的——这不是指内在的圣洁，而是指圣约的圣洁——若他们是在教会里、在圣约里——那么我们就有理由推论：神对那「全团」——那民族的全体——和「众枝子」——其中的个别成员——怀有恩情。犹太人在某种意义上是「圣洁的国度」（出19:6），因为他们由圣洁的先祖所出。如今不能想象这样圣洁的国度会被全然、最终地弃绝。这也证明信徒的子孙，就其本身而言，是在有形教会的范围之内、在圣约的疆界之内，直到他们因不信把自己弃绝于外；因为「树根若是圣的，树枝也是圣的」。虽然真实的品格不能遗传，相对的特权却能遗传。虽然智慧人不生智慧人，自由人却生自由人。虽然恩典不在血脉中流传，外在的特权却（直到丧失为止）流传千代。请看那些剪断这世袭、把信士的子孙逐出教会、使亚伯拉罕的福不能临到外邦人的人，到那日将如何交代。犹太人的枝子被算为圣，是因为根是圣的。这话在罗11:28说得更明白：「他们为列祖的缘故是蒙爱的。」对他们先祖的爱，是他们教会身份最初奠立的根基（申4:37）：「因他爱你的列祖，所以拣选他们的后裔。」这同样的爱将复兴他们的特权，因为古老的恩眷仍被记念；他们「为列祖的缘故是蒙爱的」。这是神惯常施恩的方式。因父亲的缘故而对儿女所施的恩慈，因此被称为「神的恩慈」（撒下9:3,7）。虽然就着福音说（即在现今福音的施行中），他们因你们的缘故——即为外邦人的缘故——是福音的仇敌，因为外邦人是他们所深恶痛绝的；然而当神的时候到了，这厌恶必将消退，神对他们先祖的爱必被记念。请看指向此事的应许（利26:42）。先祖的罪孽只追讨到三四代；怜悯却为千代存留。许多人因敬虔先祖的缘故而得益处。正因如此，教会被称为他们「自己的」橄榄树。这长久以来原是他们自己的产业，这多少鼓励我们指望他们其中仍可能有他们的位置——看在旧识的份上。曾经如何的，将来也可能如何。虽然个别的人和世代在不信中消逝，然而既然曾有过国民性的教会成员身份——虽然目前悬置——我们便可指望它将被复兴。
（2）因着神的大能（罗11:23）：「神能够把他们从新接上。」灵魂的归正是全能之工；当他们似乎最刚硬、最盲目、最顽固之时，我们的安慰是：神能够作成改变，能够把那些长久被弃、枯萎的人重新接上。当壮士披挂整齐、用尽全力看守他的家时，神仍比他更强，能把他赶出去。他们复兴的条件是信：「若不是长久不信。」因此除了除去那拦阻最大的不信之外，无须别的事；而神能够把这事除掉——虽然少于全能之工不能成就，正如那使基督从死里复活的大能（弗1:19,20）。不然，这些枯骨能复活吗？
（3）因着向他们之外邦人所显的神的恩典。那些亲身经历过神那先行之恩、分别之恩的人，便可由此得鼓励，对别人也存着美好的盼望。他的论据是（罗11:24）：「你是逆着性被接在好橄榄上，何况这些本来是树枝，岂不更可能被接纳于神的恩中吗？」这话很合宜，可用来遏制那些以外邦基督徒身份轻蔑地看待被弃犹太人光景、并向他们夸胜之人的傲慢；仿佛他在说：「他们的光景虽坏，却没有你们归正之前的光景那么坏；那么为何他们的光景不能变得和你们的一样好呢？」这正是他的论据（罗11:30,31）：「你们从前不顺服……。」那些已在神面前蒙了怜恤的人，常常回想自己从前是何等人、自己是如何得着这怜恤的，这是好的。这有助于软化我们对那些仍在不信中之人的责备，并激发我们为他们祷告。他进一步从外邦人蒙召的缘由——即犹太人的不信——来推论：「你们倒蒙了怜恤。照样，他们因着施给你们的怜恤，现在也就蒙怜恤。若吹灭他们的灯是借着那能从恶中带出善的神的大能来点燃你们的灯，那么当神的时候到了，你们灯继续发亮，岂不更能成为重新点燃他们之灯的途径吗？」「叫他们因着施给你们的怜恤，现在也就蒙怜恤」——即他们要受惠于你们，正如你们曾受惠于他们一样。他理所当然地认为：信主的外邦人必竭尽全力去感化犹太人——当神已说服了雅弗，雅弗必尽力去说服闪。真实的恩典厌恶独占。那些自己已蒙怜恤的人，当努力使别人也借他们蒙怜恤。
（4）因着旧约的应许与预言，这些都指向此事。他引用了一处非常值得留意的预言（罗11:26；赛59:20,21）。在此我们可以留意：[1] 所应许的基督的来到：「必有一位救主从锡安出来。」耶稣基督是那伟大的拯救者，这暗示人类处于悲惨与危险的境地。在以赛亚书中是：「必有一位救赎主来到锡安。」在那里他被称为救赎主；在此为拯救者；他以救赎的方式拯救，借着一个代价。在那里说他「来到锡安」，因为当先知预言时，他尚未来到世上，而锡安是他最初的总部。他来到那里，在那里安营：但使徒写这话时，他已经来了，已经在锡安；他所说的，是他显现的果子，将「从锡安出来」；从那里如同泉源，涌出活水的江河，在永远的福音中浇灌万民。「训诲必出于锡安」（赛2:3）。比较路24:47。[2] 这次来到的目的与旨意：「要消除雅各家的一切罪恶。」基督到世上来，就是要消除不虔：借着买赎之赦免之恩除去其「罪咎」，借着浇灌更新之恩除去其「权势」，要把他的百姓从罪恶里救出来（太1:21），使我们与罪分离，使罪不至成为我们的毁灭，也不至成为我们的统治者。尤其是「从雅各家」消除——这正是他引用此经文的目的，作为神定意要向雅各的子孙大施恩慈的明证。他向他们所能行的最大善事是什么，岂不是把他们身上的不虔除掉，除去那横阻在他们与一切幸福之间的事物，除去罪，然后为一切善开路吗？这就是基督奉差所要赐给世人的福分，并要先赐给犹太人（徒3:26），要叫人离开罪恶。在以赛亚书中是：「必有一位救赎主来到锡安，又来到雅各中那些转离过犯的人那里」——这表明在锡安谁将有分于并享受所应许的拯救，即那些惟独离弃罪恶归向神的人；对他们，基督来作救赎主；对那些坚持不悔改的人，他来作报应者。参申30:2,3。那些转离罪恶的人，必被算为锡安真正的公民（弗2:19）、真正的雅各（诗24:4,6）。把这两处经文合在一起看，我们便知道：除了那些转离罪恶的人，没有人能在基督里有份；除了借着基督恩典的大能，没有人能转离罪恶。「这就是我与他们所立的约」——即拯救者要到他们这里来；即我的灵不离开他们，如下文所说（赛59:21）。神对以色列的恩典旨意，被作为圣约的内容；那不能说谎的神，不能不对此信实。他们是「约的子孙」（徒3:25）。使徒又说：「我除去他们罪的时候」——有人以为这是引用赛27:9，或仅指上文「消除不虔」的话。罪的赦免被立为新约一切福分的根基（来8:12）：「我要宽恕。」从这一切，他推论说：神必定为那民族存留了极大的怜悯，足以与这些丰盛应许的范畴相称；他借以下真理来证明他的推论（罗11:29）：「因为神的恩赐和选召是没有后悔的。」「后悔」有时指心思的改变——如此神从不后悔，因为他「心已定意，谁能使他转回」；有时指道路的改变——此处所指的是后者，表明那植根于拣选的神之爱的恒常与不变。这些恩赐和选召是不改变的；他所如此爱的人，就爱他们到底。我们确实看见神后悔赐人存在（创6:6，「耶和华就后悔造人在地上」），后悔赐人尊荣权柄（撒上15:11，「我立扫罗为王，我后悔了」）；但我们从未看见神后悔赐人恩典，或后悔有效地呼召人；这些恩赐和选召是没有后悔的。
bản gốc tiếng anh
The State of the Jews; The State of the Gentiles; The Gentiles Warned; The Future Conversion of the Jews (58 AD)
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.
² God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he 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 to myself 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.
⁶ And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.
⁷ What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded
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.
⁹ And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:
¹⁰ Let their eyes be darkened, that they may not see, and bow down their back alway.
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 jealousy.
¹² Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
¹³ For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
¹⁴ If by any means I may provoke to emulation them which are my flesh, and might save some of them.
¹⁵ For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?
¹⁶ For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.
¹⁷ And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;
¹⁸ Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.
¹⁹ Thou wilt say then, The branches were broken off, that I might be graffed in.
²⁰ Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear:
²¹ For if God spared not the natural branches, take heed lest he also spare not thee.
²² Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
²³ And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.
²⁴ For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?
²⁵ For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
²⁶ And so all Israel shall be saved: as it is written, 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.
²⁸ As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.
²⁹ For the gifts and calling of God are without repentance.
³⁰ For as ye 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 may obtain mercy.
³² For God hath concluded them all in unbelief, that he might have mercy upon all.
The apostle proposes here a plausible objection, which might be urged against the divine conduct in casting off the Jewish nation (Ro 11:1): "Hath God cast away his people? Is the rejection total and final? Are they all abandoned to wrath and ruin, and that eternal? Is the extent of the sentence so large as to be without reserve, or the continuance of it so long as to be without repeal? Will he have no more a peculiar people to himself?" In opposition to this, he shows that there was a great deal of goodness and mercy expressed along with this seeming severity, particularly he insists upon three things:—1. That, though some of the Jews were cast off, yet they were not all so. 2. That, though the body of the Jews were cast off, yet the Gentiles were taken in. And, 3. That, though the Jews were cast off at present, yet in God's due time they should be taken into his church again.
I. The Jews, it is true, were many of them cast off, but not all. The supposition of this he introduces with a God forbid. He will by no means endure such a suggestions. God had made a distinction between some of them and others.
1. There was a chosen remnant of believing Jews, that obtained righteousness and life by faith in Jesus Christ, Ro 11:1-7. These are said to be such as he foreknew (Ro 11:2), that is, had thoughts of love to, before the world was; for whom he thus foreknew he did predestinate. her lies the ground of the difference. They are called the election (Ro 11:7), that is, the elect, God's chosen ones, whom he calls the election, because that which first distinguished them from the dignified them above others was God's electing love. Believers are the election, all those and those only whom God hath chosen. Now,
(1.) He shows that he himself was one of them: For I also am an Israelite; as if he had said, "Should I say that all the Jews are rejected, I should cut off my own claims, and see myself abandoned." Paul was a chosen vessel (Ac 9:15), and yet he was of the seed of Abraham, and particularly of the tribe of Benjamin, the least and youngest of all the tribes of Israel.
(2.) He suggests that as in Elias's time, so now, this chosen remnant was really more and greater than one would think it was, which intimates likewise that it is no new nor unusual thing for God's grace and favour to Israel to be limited and confined to a remnant of that people; for so it was in Elijah's time. The scripture saith it of Elias, en Elia—in the story of Elias, the great reformer of the Old Testament. Observe, [1.] His mistake concerning Israel; as if their apostasy in the days of Ahab was so general that he himself was the only faithful servant God had in the world. He refers to 1Ki 19:14, where (it is here said) he maketh intercession to God against Israel. A strange kind of intercession: entynchanei to Theo kata tou Israel—He deals with God against Israel; so it may be read; so entynchano is translated, Ac 25:24. The Jews enetychon moi—have dealt with me. In prayer we deal with God, commune with him, discourse with him: it is said of Elijah (Jam 5:17) that he prayed in praying. We are then likely to pray in praying, to make a business of that duty, when we pray as those that are dealing with God in the duty. Now Elijah in this prayer spoke as if there were one left faithful in Israel but himself. See to what a low ebb the profession of religion may sometimes be brought, and how much the face of it may be eclipsed, that the most wise and observing men may give it up for gone. So it was in Elijah's time. That which makes the show of a nation is the powers and the multitude. The powers of Israel were then persecuting powers: They have killed thy prophets, and digged down thine altars, and they seek my life. The multitude of Israel were then idolatrous: I am left alone. Thus those few that were faithful to God were not only lost in the crowd of idolaters, but crushed and driven into corners by the rage of persecutors. When the wicked rise, a man is hidden, Pr 28:12.—Digged down thine altars; not only neglected them, and let them go out of repair, but digged them down. When altars were set up for Baal, it is no wonder if God's altars were pulled down; they could not endure that standing testimony against their idolatry. This was his intercession against Israel; as if he had said, "Lord, is not this a people ripe for ruin, worthy to be cast off? What else canst thou do for thy great name?" It is a very sad thing for any person or people to have the prayers of God's people against them, especially of God's prophets, for God espouses, and sooner or later will visibly own, the cause of his praying people. [2.] The rectifying of this mistake by the answer of God (Ro 11:4): I have reserved. Note, First, Things are often much better with the church of God than wise and good men think they are. They are ready to conclude hardly, and to give up all for gone, when it is not so. Secondly, In times of general apostasy, there is usually a remnant that keep their integrity—some, though but a few; all do not go one way. Thirdly, That when there is a remnant who keep their integrity in times of general apostasy it is God that reserves to himself that remnant. If he had left them to themselves, they had gone down the stream with the rest. It is his free and almighty grace that makes the difference between them and others.—Seven thousand: a competent number to bear their testimony against the idolatry of Israel, and yet, compared with the many thousands of Israel, a very small number, one of a city, and two of a tribe, like the grape-gleanings of the vintage. Christ's flock is but a little flock; and yet, when they come all together at last, they will be a great and innumerable multitude, Re 7:9. Now the description of this remnant is that they had not bowed the knee to the image of Baal, which was then the reigning sin of Israel. In court, city, and country, Baal had the ascendant; and the generality of people, more or less, paid their respect to Baal. The best evidence of integrity is a freedom from the present prevailing corruptions of the times and places that we live in, to swim against the stream when it is strong. Those God will own for his faithful witnesses that are bold in bearing their testimony to the present truth, 2Pe 1:12. This is thank-worthy, not to bow to Baal when every body bows. Sober singularity is commonly the badge of true sincerity. [3.] The application of this instance to the case in hand: Even so at this present time, Ro 11:5-7. God's methods of dispensation towards his church are as they used to be. As it has been, so it is. In Elijah's time there was a remnant, and so there is now. If then there was a remnant left under the Old Testament, when the displays of grace were less clear and the pourings out of the Spirit less plentiful, much more now under the gospel, when the grace of God, which bringeth salvation, appears more illustrious.—A remnant, a few of many, a remnant of believing Jews when the rest were obstinate in their unbelief. This is called a remnant according to the election of grace; they are such as were chosen from eternity in the counsels of divine love to be vessels of grace and glory. Whom he did predestinate those he called. If the difference between them and others be made purely by the grace of God, as certainly it is (I have reserved them, saith he, to myself), then it must needs be according to the election; for we are sure that whatever God does he does it according to the counsel of his own will. Now concerning this remnant we may observe, First, Whence it takes its rise, from the free grace of God (Ro 11:6), that grace which excludes works. The eternal election, in which the difference between some and others is first founded, is purely of grace, free grace; not for the sake of works done or foreseen; if so, it would not be grace. Gratia non est ullo modo gratia, si non sit omni modo gratuita—It is not grace, properly so called, if it be not perfectly free. Election is purely according to the good pleasure of his will, Eph 1:5. Paul's heart was so full of the freeness of God's grace that in the midst of his discourse he turns aside, as it were, to make this remark, If of grace, then not of works. And some observe that faith itself, which in the matter of justification if opposed to works, is here included in them; for faith has a peculiar fitness to receive the free grace of God for our justification, but not to receive that grace for our election. Secondly, What it obtains: that which Israel, that is, the body of that people, in van sought for (Ro 11:7): Israel hath not obtained that which he seeketh for, that is, justification, and acceptance with God (see Ro 9:31), but the election have obtained it. In them the promise of God has its accomplishment, and God's ancient kindness for that people is remembered. He calls the remnant of believers, not the elect, but the election, to show that the sole foundation of all their hopes and happiness is laid in election. They were the persons whom God had in his eye in the counsels of his love; they are the election; they are God's choice. Such was the favour of God to the chosen remnant. But,
2. The rest were blinded, Ro 11:7. Some are chosen and called, and the call is made effectual. But others are left to perish in their unbelief; nay, they are made worse by that which should have made them better. The gospel, which to those that believed was the savour of life unto life, to the unbelieving was the savour of death unto death. The same sun softens wax and hardens clay. Good old Simeon foresaw that the child Jesus was set for the fall, as well as for the rising again, of many in Israel, Lu 2:34.—Were blinded; eporothesan—they were hardened; so some. They were seared, and made brawny and insensible. They could neither see the light, nor feel the touch, of gospel grace. Blindness and hardness are expressive of the same senselessness and stupidity of spirit. They shut their eyes, and would not see; this was their sin: and then God, in a way of righteous judgment, blinded their eyes, that they could not see; this was their punishment. This seemed harsh doctrine: to qualify it, therefore, he vouches two witnesses out of the Old Testament, who speak of such a thing.
(1.) Isaiah, who spoke of such a judgment in his day, Isa 29:10;Isa 6:9. The spirit of slumber, that is, an indisposedness to mind either their duty or interest. They are under the power of a prevailing unconcernedness, like people that are slumbering and sleeping; not affected with any thing that is said or done. They were resolved to continue as they were, and would not stir. The following words explain what is meant by the spirit of slumber: Eyes, that they should not see, and ears, that they should not hear. They had the faculties, but in the things that belonged to their peace they had not the use of those faculties; they were quite infatuated, they saw Christ, but they did not believe in him; they heard his word, but they did not receive it; and so both their hearing and their seeing were in vain. It was all one as if they had neither seen nor heard. Of all judgments spiritual judgments are the sorest, and most to be dreaded, though they make the least noise.—Unto this day. Ever since Esaias prophesied, this hardening work has been in the doing; some among them have been blind and senseless. Or, rather, ever since the first preaching of the gospel: though they have had the most convincing evidences that could be of the truth of it, the most powerful preaching, the fairest offers, the clearest calls from Christ himself, and from his apostles, yet to this day they are blinded. It is still true concerning multitudes of them, even to this day in which we live; they are hardened and blinded, the obstinacy and unbelief go by succession from generation to generation, according to their own fearful imprecation, which entailed the curse: His blood be upon us and upon our children.
(2.) David (Ro 11:9,10), quoted from Ps 69:22,23, where David having in the Spirit foretold the sufferings of Christ from his own people the Jews, particularly that of their giving him vinegar to drink (Ro 11:21, which was literally fulfilled, Mt 27:48), an expression of the greatest contempt and malice that could be, in the next words, under the form of an imprecation, he foretels the dreadful judgments of God upon them for it: Let their table become a snare, which the apostle here applies to the present blindness of the Jews, and the offence they took at the gospel, which increased their hardness. This teaches us how to understand other prayers of David against his enemies; they are to be looked upon as prophetic of the judgments of God upon the public and obstinate enemies of Christ and his kingdom. His prayer that it might be so was a prophecy that it should be so, and not the private expression of his own angry resentments. It was likewise intended to justify God, and to clear his righteousness in such judgments. He speaks here, [1.] Of the ruin of their comforts: Let their table be made a snare, that is, as the psalmist explains it, Let that which should be for their welfare be a trap to them. The curse of God will turn meat into poison. It is a threatening like that in Mal 2:2, I will curse your blessings. Their table a snare, that is, an occasion of sin and an occasion of misery. Their very food, that should nourish them, shall choke them. [2.] Of the ruin of their powers and faculties (Ro 11:10), their eyes darkened, their backs bowed down, that they can neither find the right way, nor, if they could, are they able to walk in it. The Jews, after their national rejection of Christ and his gospel, became infatuated in their politics, so that their very counsels turned against them, and hastened their ruin by the Romans. They looked like a people designed for slavery and contempt, their backs bowed down, to be ridden and trampled upon by all the nations about them. Or, it may be understood spiritually; their backs are bowed down in carnality and worldly-mindedness. Curvæ in terris animæ—They mind earthly things. This is an exact description of the state and temper of the present remainder of that people, than whom, if the accounts we have of them be true, there is not a more worldly, wilful, blind, selfish, ill-natured, people in the world. They are manifestly to this day under the power of this curse. Divine curses will work long. It is a sign we have our eyes darkened if we are bowed down in worldly-mindedness.
II. Another thing which qualified this doctrine of the rejection of the Jews was that though they were cast off and unchurched, yet the Gentiles were taken in (Ro 11:11-14), which he applies by way of caution to the Gentiles, Ro 11:17-22.
1. The rejection of the Jews made room for the reception of the Gentiles. The Jews' leavings were a feast for the poor Gentiles (Ro 11:11): "Have they stumbled that they should fall? Had God no other end in forsaking and rejecting them than their destruction?" He startles at this, rejecting the thought with abhorrence, as usually he does when any thing is suggested which seems to reflect upon the wisdom, or righteousness, or goodness of God: God forbid! no, through their fall salvation is come to the Gentiles. Not but that salvation might have come to the Gentiles if they had stood; but by the divine appointment it was so ordered that the gospel should be preached to the Gentiles upon the Jews' refusal of it. Thus in the parable (Mt 22:8,9), Those that were first bidden were not worthy—Go ye therefore into the highways, Lu 14:21. And so it was in the history (Ac 13:46): It was necessary that the word of God should first have been spoken to you; but, seeing you put it from you, lo, we turn to the Gentiles; so Ac 18:6. God will have a church in the world, will have the wedding furnished with guests; and, if one will not come, another will, or why was the offer made? The Jews had the refusal, and so the tender came to the Gentiles. See how Infinite Wisdom brings light out of darkness, good out of evil, meat out of the eater, and sweetness out of the strong. To the same purport he says (Ro 11:12), The fall of them was the riches of the world, that is, it hastened the gospel so much the sooner into the Gentile world. The gospel is the greatest riches of the place where it is; it is better than thousands of gold and silver. Or, The riches of the Gentiles was the multitude of converts among them. True believers are God's jewels. To the same purport (Ro 11:15): The casting away of them is the reconciling of the world. God's displeasure towards them made way for his favour towards the Gentiles. God was in Christ reconciling the world, 2Co 5:19. And therefore he took occasion from the unbelief of the Jews openly to disavow and disown them, though they had been his peculiar favourites, to show that in dispensing his favours he would now no longer act in such a way of peculiarity and restriction, but that in every nation he that feared God and wrought righteousness should be accepted of him, Ac 10:34,35.
2. The use that the apostle makes of this doctrine concerning the substitution of the Gentiles in the room of the Jews.
(1.) As a kinsman to the Jews, here is a word of excitement and exhortation to them, to stir them up to receive and embrace the gospel-offer. This God intended in his favour to the Gentiles, to provoke the Jews to jealousy (Ro 11:11), and Paul endeavours to enforce it accordingly (Ro 11:14): If by any means I might provoke to emulation those who are my flesh. "Shall the despised Gentiles run away with all the comforts and privileges of the gospel, and shall not we repent of our refusal, and now at last put in for a share? Shall not we believe and obey, and be pardoned and saved, as well as the Gentiles?" See an instance of such an emulation in Esau, Ge 28:6-9. There is a commendable emulation in the affairs of our souls: why should not we be as holy and happy as any of our neighbours? In this emulation there needs no suspicion, undermining or countermining; for the church has room enough, and the new covenant grace and comfort enough, for us all. The blessings are not lessened by the multitudes of the sharers.—And might save some of them. See what was Paul's business, to save souls; and yet the utmost he promises himself is but to save some. Though he was such a powerful preacher, spoke and wrote with such evidence and demonstration of the Spirit, yet of the many he dealt with he could but save some. Ministers must think their pains well bestowed if they can but be instrumental to save some.
(2.) As an apostle to the Gentiles, here is a word of caution for them: "I speak to you Gentiles. You believing Romans, you hear what riches of salvation are come to you by the fall of the Jews, but take heed lest you do any thing to forfeit it." Paul takes this, as other occasions, to apply his discourse to the Gentiles, because he was the apostle of the Gentiles, appointed for the service of their faith, to plant and water churches in the Gentile nations. This was the purport of his extraordinary mission, Ac 22:21, I will send thee far hence unto the Gentiles; compare Ac 9:15. It was likewise the intention of his ordination, Ga 2:9. Compare Ac 13:2. It ought to be our great and special care to do good to those that are under our charge: we must particularly mind that which is our own work. It was an instance of God's great love to the poor Gentiles that he appointed Paul, who in gifts and graces excelled all the apostles, to be the apostle of the Gentiles. The Gentile world was a wider province; and the work to be done in it required a very able, skilful, zealous, courageous workman: such a one was Paul. God calls those to special work whom he either sees or makes fit for it.—I magnify my office. There were those that vilified it, and him because of it. It was because he was the apostle of the Gentiles that the Jews were so outrageous against him (Ac 22:21,22), and yet he thought never the worse of it, though it set him up as the butt of all the Jewish rage and malice. It is a sign of true love to Jesus Christ to reckon that service and work for him truly honourable which the world looks upon with scorn, as mean and contemptible. The office of the ministry is an office to be magnified. Ministers are ambassadors for Christ, and stewards of the mysteries of God, and for their work's sake are to be esteemed highly in love.—My office; ten diakonian mou—my ministry, my service, not my lordship and dominion. It was not the dignity and power, but the duty and work, of an apostle, that Paul was so much in love with. Now two things he exhorts the Gentiles to, with reference to the rejected Jews:—
[1.] To have a respect for the Jews, notwithstanding, and to desire their conversion. This is intimated in the prospect he gives them of the advantage that would accrue to the church by their conversion, Ro 11:12,15. It would be as life from the dead; and therefore they must not insult and triumph over those poor Jews, but rather pity them, and desire their welfare, and long for the receiving of them in again.
[2.] To take heed to themselves, lest they should stumble and fall, as they Jews had done, Ro 11:17-22. Here observe,
First, The privilege which the Gentiles had by being taken into the church. They were grafted in (Ro 11:17), as a branch of a wild olive into a good olive, which is contrary to the way and custom of the husbandman, who grafts the good olive into the bad; but those that God grafts into the church he finds wild and barren, and good for nothing. Men graft to mend the tree; but God grafts to mend the branch. 1. The church of God is an olive-tree, flourishing and fruitful as an olive (Ps 52:8, Ho 14:6), the fruit useful for the honour both of God and man, Jdg 9:9. 2. Those that are out of the church are as wild olive-trees, not only useless, but what they do produce is sour and unsavoury: Wild by nature, Ro 11:24. This was the state of the poor Gentiles, that wanted church privileges, and in respect of real sanctification; and it is the natural state of every one of us, to be wild by nature. 3. Conversion is the grafting in of wild branches into the good olive. We must be cut off from the old stock, and be brought into union with a new root. 4. Those that are grafted into the good olive-tree partake of the root and fatness of the olive. It is applicable to a saving union with Christ; all that are by a lively faith grafted into Christ partake of him as the branches of the root—receive from his fulness. But it is here spoken of a visible church-membership, from which the Jews were as branches broken off; and so the Gentiles were grafted in, autois—among those that continued, or in the room of those that were broken off. The Gentiles, being grafted into the church, partake of the same privileges that the Jews did, the root and fatness. The olive-tree is the visible church (called so Jer 11:16); the root of this tree was Abraham, not the root of communication, so Christ only is the root, but the root of administration, he being the first with whom the covenant was so solemnly made. Now the believing Gentiles partake of this root: he also is ason of Abraham (Lu 19:9), the blessing of Abraham comes upon the Gentiles (Ga 3:14), the same fatness of the olive-tree, the same for substance, special protection, lively oracles, means of salvation, a standing ministry, instituted ordinances; and, among the rest, the visible church-membership of their infant seed, which was part of the fatness of the olive-tree that the Jews had, and cannot be imagined to be denied to the Gentiles.
Secondly, A caution not to abuse these privileges. 1. "Be not proud (Ro 11:18): Boast not against the branches. Do not therefore trample upon the Jews as a reprobate people, nor insult over those that are broken off, much less over those that do continue." Grace is given, not to make us proud, but to make us thankful. The law of faith excludes all boasting either of ourselves or against others. "Do not say (Ro 11:19): They were broken off that I might be grafted in; that is, do not think that thou didst merit more at the hand of God than they, or didst stand higher in his favour." "But remember, thou bearest not the root, but the root thee. Though thou art grafted in, thou art still but a branch borne by the root; nay, and an engrafted branch, brought into the good olive contrary to nature (Ro 11:24), not free-born, but by an act of grace enfranchised and naturalized. Abraham, the root of the Jewish church, is not beholden to thee; but thou art greatly obliged to him, as the trustee of the covenant and the father of many nations. Therefore, if thou boast, know (this word must be supplied to clear the sense) thou bearest not the root but the root thee." 2. "Be not secure (Ro 11:20): Be not high-minded, but fear. Be not too confident of your own strength and standing." A holy fear is an excellent preservative against high-mindedness: happy is the man that thus feareth always. We need not fear but God will be true to his word; all the danger is lest we be false to ours. Let us therefore fear, Heb 4:1. The church of Rome now boasts of a patent of perpetual preservation; but the apostle here, in his epistle to that church when she was in her infancy and integrity, enters an express caveat against that boast, and all claims of that kind.—Fear what? "Why fear lest thou commit a forfeiture as they have done, lest thou lose the privileges thou now enjoyest, as they have lost theirs." The evils that befal others should be warnings to us. Go (saith God to Jerusalem Jer 7:12), and see what I did to Shiloh; so now, let all the churches of God go and see what he did to Jerusalem, and what is become of the day of their visitation, that we may hear and fear, and take heed of Jerusalem's sin. The patent which churches have of their privileges is not for a certain term, nor entailed upon them and their heirs; but it runs as long as they carry themselves well, and no longer. Consider, (1.) "How they were broken off. It was not undeservedly, by an act of absolute sovereignty and prerogative, but because of unbelief." It seems, then, it is possible for churches that have long stood by faith to fall into such a state of infidelity as may be their ruin. Their unbelief did not only provoke God to cut them off, but they did by this cut themselves off; it was not only the meritorious, but the formal cause of their separation. "Now, thou art liable to the same infirmity and corruption that they fell by." Further observe, They were natural branches (Ro 11:21), not only interested in Abraham's covenant, but descending from Abraham's loins, and so born upon the premises, and thence had a kind of tenant-right: yet, when they sunk into unbelief, God did not spare them. Prescription, long usage, the faithfulness of their ancestors, would not secure them. It was in vain to plead, though they insisted much upon it, that they were Abraham's seed, Mt 3:9, Joh 8:33. It is true they were the husbandmen to whom the vineyard was first let out; but, when they forfeited it, it was justly taken from them, Mt 21:41,43. This is called here severity, Ro 11:22. God laid righteousness to the line and judgment to the plummet, and dealt with them according to their sins. Severity is a word that sounds harshly; and I do not remember that it is any where else in scripture ascribed to God; and it is here applied to the unchurching of the Jews. God is most severe towards those that have been in profession nearest to him, if they rebel against him, Am 3:2. Patience and privileges abused turn to the greatest wrath. Of all judgments, spiritual judgments are the sorest; for of these he is here speaking, Ro 11:8. (2.) "How thou standest, thou that art engrafted in." He speaks to the Gentile churches in general, though perhaps tacitly reflecting on some particular person, who might have expressed some such pride and triumph in the Jews' rejection. "Consider then," [1.] "By what means thou standest: By faith, which is a depending grace, and fetches in strength from heaven. Thou dost not stand in any strength of thy own, of which thou mightest be confident: thou art no more than the free grace of God makes thee, and his grace is his own, which he gives or withholds at pleasure. That which ruined them was unbelief, and by faith thou standest; therefore thou hast no faster hold than they had, thou standest on no firmer foundation than they did." [2.] "On what terms (Ro 11:22): Towards thee goodness, if thou continue in his goodness, that is, continue in a dependence upon and compliance with the free grace of God, the want of which it was that ruined the Jews—if thou be careful to keep up thine interest in the divine favour, by being continually careful to please God and fearful of offending him." The sum of our duty, the condition of our happiness, is to keep ourselves in the love of God. Fear the Lord and his goodness. Ho 3:5.
III. Another thing that qualified this doctrine of the Jews' rejection is that, though for the present they are cast off, yet the rejection is not final; but, when the fulness of time is come, they will be taken in again. They are not cast off for ever, but mercy is remembered in the midst of wrath. Let us observe,
1. How this conversion of the Jews is here described. (1.) It is said to be their fulness (Ro 11:12), that is, the addition of them to the church, the filling up again of that place which became vacant by their rejection. This would be the enriching of the world (that is, the church in the world) with a great deal of light and strength and beauty. (2.) It is called the receiving of them. The conversion of a soul is the receiving of that soul, so the conversion of a nation. They shall be received into favour, into the church, into the love of Christ, whose arms are stretched out for the receiving of all those that will come to him. And this will be as life from the dead—so strange and surprising, and yet withal so welcome and acceptable. The conversion of the Jews will bring great joy to the church. See Lu 15:32, He was dead, and is alive; and therefore it was meet we should make merry and be glad. (3.) It is called the grafting of them in again (Ro 11:23), into the church, from which they had been broken off. That which is grafted in receives sap and virtue from the root; so does a soul that is truly grafted into the church receive life, and strength, and grace from Christ the quickening root. They shall be grafted into their own olive-tree (Ro 11:24); that is, into the church of which they had formerly been the most eminent and conspicuous members, to retrieve those privileges of visible church-membership which they had so long enjoyed, but have now sinned away and forfeited by their unbelief. (4.) It is called the saving of all Israel, Ro 11:26. True conversion may well be called salvation; it is salvation begun. See Ac 2:47. The adding of them to the church is the saving of them: tous sozomenous, in the present tense, are saved. When conversion-work goes on, salvation-work goes on.
2. What it is grounded upon, and what reason we have to look for it.
(1.) Because of the holiness of the first-fruits and the root, Ro 11:16. Some by the first-fruits understand those of the Jews that were already converted to the faith of Christ and received into the church, who were as the first-fruits dedicated to God, as earnests of a more plentiful and sanctified harvest. A good beginning promises a good ending. Why may we not suppose that others may be savingly wrought upon as well as those who are already brought in? Others by the first-fruits understand the same with the root, namely, the patriarchs, Abraham, Isaac, and Jacob, from whom the Jews descended, and with whom, as the prime trustees, the covenant was deposited: and so they were the root of the Jews, not only as a people, but as a church. Now, if they were holy, which is not meant so much of inherent as of federal holiness—if they were in the church and in the covenant—then we have reason to conclude that God hath a kindness for the lump—the body of that people; and for the branches—the particular members of it. The Jews are in a sense a holy nation (Ex 19:6), being descended from holy parents. Now it cannot be imagined that such a holy nation should be totally and finally cast off. This proves that the seed of believers, as such, are within the pale of the visible church, and within the verge of the covenant, till they do, by their unbelief, throw themselves out; for, if the root be holy, so are the branches. Though real qualifications are not propagated, yet relative privileges are. Though a wise man does not beget a wise man, yet a free man begets a free man. Though grace does not run in the blood, yet external privileges do (till they are forfeited), even to a thousand generations. Look how they will answer it another day that cut off the entail, by turning the seed of the faithful out of the church, and so not allowing the blessing of Abraham to come upon the Gentiles. The Jewish branches are reckoned holy, because the root was so. This is expressed more plainly (Ro 11:28): They are beloved for the fathers' sakes. In this love to the fathers the first foundation of their church-state was laid (De 4:37): Because he loved they fathers, therefore he chose their seed after them. And the same love would revive their privileges, for still the ancient loving-kindness is remembered; they are beloved for the fathers' sakes. It is God's usual method of grace. Kindness to the children for the father's sake is therefore called the kindness of God, 2Sa 9:3,7. Though, as concerning the gospel (namely, in the present dispensation of it), they are enemies to it for your sakes, that is, for the sake of the Gentiles, against whom they have such an antipathy; yet, when God's time shall come, this will wear off, and God's love to their fathers will be remembered. See a promise that points at this, Le 26:42. The iniquity of the fathers is visited but to the third and fourth generation; but there is mercy kept for thousands. Many fare the better for the sake of their godly ancestors. It is upon this account that the church is called their own olive-tree. Long it had been their own peculiar, which is some encouragement to us to hope that there may be room for them in it again, for old acquaintance-sake. That which hath been may be again. Though particular persons and generations wear off in unbelief, yet there having been a national church-membership, though for the present suspended, we may expect that it will be revived.
(2.) Because of the power of God (Ro 11:23): God is able to graft them in again. The conversion of souls is a work of almighty power; and when they seem most hardened, and blinded, and obstinate, our comfort is that God is able to work a change, able to graft those in that have been long cast out and withered. When the house is kept by the strong man armed, with all his force, yet God is stronger than he, and is able to dispossess him. The condition of their restoration is faith: If they abide not still in unbelief. So that nothing is to be done but to remove that unbelief that is the great obstacle; and God is able to take that away, though nothing less than an almighty power will do it, the same power that raised up Christ from the dead, Eph 1:19,29. Otherwise, can these dry bones live?
(3.) Because of the grace of God manifested to the Gentiles. Those that have themselves experienced the grace of God, preventing, distinguishing grace, may thence take encouragement to hope well concerning others. This is his argument (Ro 11:24): "If thou wast grafted into a good olive, that was wild by nature, much more shall these that were the natural branches, and may therefore be presumed somewhat nearer to the divine acceptance." This is a suggestion very proper to check the insolence of those Gentile Christians that looked with disdain and triumph upon the condition of the rejected Jews, and trampled upon them; as if he had said, "Their condition, bad as it is, is not so bad as yours was before your conversion; and therefore why may it not be made as good as yours is?" This is his argument (Ro 11:30,31): As you in times past have not, etc. It is good for those that have found mercy with God to be often thinking what they were in time past, and how they obtained that mercy. This would help to soften our censures of those that still continue in unbelief, and quicken our prayers for them. He argues further from the occasion of the Gentiles' call, that is, the unbelief of the Jews; thence it took rise: "You have obtained mercy through their unbelief; much more shall they obtain mercy through your mercy. If the putting out of their candle was the lighting of yours, by that power of God which brings good out of evil, much more shall the continued light of your candle, when God's time shall come, be a means of lighting theirs again." "That through your mercy they might obtain mercy, that is, that they may be beholden to you, as you have been to them." He takes it for granted that the believing Gentiles would do their utmost endeavour to work upon the Jews—that, when God had persuaded Japhet, Japhet would be labouring to persuade Shem. True grace hates monopolies. Those that have found mercy themselves should endeavour that through their mercy others also may obtain mercy.
(4.) Because of the promises and prophecies of the Old Testament, which point at this. He quotes a very remarkable one, Ro 11:26, Isa 59:20,21. Where we may observe, [1.] The coming of Christ promised: There shall come out of Zion the deliverer. Jesus Christ is the great deliverer, which supposes mankind in a state of misery and danger. In Isaiah it is, the Redeemer shall come to Zion. There he is called the Redeemer; here the deliverer; he delivers in a way of redemption, by a price. There he is said to come to Zion, because when the prophet prophesied he was yet to come into the world, and Zion was his first head-quarters. Thither he came, there he took up his residence: but, when the apostle wrote this, he had come, he had been in Zion; and he is speaking of the fruits of his appearing, which shall come out of Zion; thence, as from the spring, issued forth those streams of living water which in the everlasting gospel watered the nations. Out of Zion went forth the law, Isa 2:3. Compare Lu 24:47. [2.] The end and purpose of this coming: He shall turn away ungodliness from Jacob. Christ's errand into the world was to turn away ungodliness, to turn away the guilt by the purchase of pardoning mercy, and to turn away the power by the pouring out of renewing grace, to save his people from their sins (Mt 1:21), to separate between us and our sins, that iniquity might not be our ruin, and that it might not be our ruler. Especially to turn it away from Jacob, which is that for the sake of which he quotes the text, as a proof of the great kindness God intended for the seed of Jacob. What greater kindness could he do them than to turn away ungodliness from them, to take away that which comes between them and all happiness, take away sin, and then make way for all good? This is the blessing that Christ was sent to bestow upon the world, and to tender it to the Jews in the first place (Ac 3:26), to turn people from their iniquities. In Isaiah it is, The Redeemer shall come to Zion, and unto those that turn from transgression in Jacob, which shown who in Zion were to have a share in and to reap benefit by the deliverance promised, those and those only that leave their sins and turn to God; to them Christ comes as a Redeemer, but as an avenger to those that persist in impenitence. See De 30:2,3. Those that turn from sin will be owned as the true citizens of Zion (Eph 2:19), the right Jacob, Ps 24:4,6. Putting both these readings together, we learn that none have an interest in Christ but those that turn from their sins, nor can any turn from their sins but by the strength of the grace of Christ.—For this is my covenant with them—this, that the deliverer shall come to them—this, that my Spirit shall not depart from them, as it follows, Isa 59:21. God's gracious intentions concerning Israel were made the matter of a covenant, which the God that cannot lie could not but be true and faithful to. They were the children of the covenant, Ac 3:25. The apostle adds, When I shall take away their sins, which some think refers to Isa 27:9, or only to the foregoing words, to turn away ungodliness. Pardon of sin is laid as the foundation of all the blessings of the new covenant (Heb 8:12): For I will be merciful. Now from all this he infers that certainly God had great mercy in store for that people, something answerable to the extent of these rich promises: and he proves his inference (Ro 11:29) by this truth: For the gifts and callings of God are without repentance. Repentance is sometimes taken for a change of mind, and so God never repents, for he is in one mind and who can turn him? Sometimes for a change of way, and that is here understood, intimating the constancy and unchangeableness of that love of God which is founded in election. Those gifts and callings are immutable; whom he so loves, he loves to the end. We find God repenting that he had given man a being (Ge 6:6, It repented the Lord that he had made man), and repenting that he had given a man honour and power (1Sa 15:11, It repenteth me that I have set up Saul to be king); but we never find God repenting that he had given a man grace, or effectually called him; those gifts and callings are without repentance.
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The Divine Sovereignty (58 AD)
简体中文
神的主权（公元58年）
³³ 深哉，神丰富的智慧和知识！他的判断何其难测！他的踪迹何其难寻！ ³⁴ 谁知道主的心？谁作过他的谋士呢？ ³⁵ 谁是先给了他，使他后来偿还呢？ ³⁶ 因为万有都是本于他，倚靠他，归于他。愿荣耀归给他，直到永远。阿们！
使徒在本章大部分篇幅中，着力调和犹太人的被弃与神的良善二者之间的关系，到了此处，他便以承认并赞叹神在这一切事上的智慧与主权作为结语。在此，使徒以极深的情感与敬畏，敬拜——
一、神圣旨意的隐秘：「深哉！」——在他对犹太人和外邦人这些作为之中；或一般而言，整个福音的奥秘，是我们所不能完全测度的。「神丰富的智慧和知识」——他在借基督设计并推进我们救赎之工上所显智慧与知识的丰盛实例，这深度连天使也愿意详细察看（彼前1:12）。任何人的理智要说明其方法、缘由、设计与范围，更是难上加难。保罗对神国的奥秘，正如任何纯粹之人那样熟悉；然而他承认自己在沉思之中茫然若失，既绝望于寻得其底，便谦卑地坐在岸边，敬拜那深渊。在这不完全的状态中，知道最多的人，不能不对自己的软弱与短视最为敏感——在一切研究之后、在那些研究中所得到的一切成就之后，只要他们仍在此处，便「因暗昧未能陈明」当说的话。赞美「默默」归于你（诗65:1，旁注）。「丰富的……深」。人各样种类的财富都是浅的，你很快便能见其底；但神的丰盛是深的（诗36:6）：「你的判断如同深渊」。神圣的旨意中不仅有深度，更有丰富——这表明有大量宝贵而有价值的内容在其中——神圣旨意的尺度是何等完全；它们不仅有深有高，更有「阔和长」（弗3:18），并且超过人所能测度（参罗11:19注）。「神丰富的智慧和知识」。他借一个清晰、确定、无误的观看看见万事——一切现今所是、过去所是、将来所是的万有——一切都赤露敞开在他面前：这是他的「知识」。他统管并安排万事，指引并调度万事归向他自己的荣耀，并在万事中成就他自己的旨意与计谋：这是他的「智慧」。而这两者的浩大范围，乃是一个我们无法测透的深度，我们在沉思中很快便会迷失自己。「这样的知识奇妙，是我不能测的」（诗139:6）。参罗11:17-18。「他的判断何其难测！」即他的旨意与目的；他的「踪迹」，即这些旨意与目的的执行。我们不知道他设计什么。当轮子已经转动、护理之工已经起首之时，我们仍不知道他眼中所看的是什么；它是「难寻的」。这不仅推翻了我们关于神圣旨意的一切武断结论，也约束了我们一切好奇的探问。隐秘的事不属于我们（申29:29）。「你的道在海中」（诗77:19）。参伯23:8-9；诗97:2。他所做的事我们如今不知道（约13:7）。我们不能为神的作为提出缘由，也不能借考察寻见神。参伯5:9，9:10。他口中的判断与我们当尽的本分之路，感谢神，是平坦易行的，是大道；但他手中的判断与他护理的道路，却幽暗奥秘，因此我们不可窥探，只当默默敬拜并顺服。使徒特别是指着那奇妙的转折说的——犹太人的被弃与外邦人的被收纳，并有意在合适时候再收纳犹太人；这些都是奇妙的作为——拣选一些人，拒绝另一些人，而两者都不照人臆测的可能性。「父啊，是的，因为你的美意本是如此」。这些是无法说明的方法，关于这些我们必须说：「深哉！」——「难寻」，原文作 anexichniastoi——「不能追踪」。神在身后不留下脚印或足迹，不在自己之后使一条路径发光；他护理的路径每早晨都是新的。他不如此频繁地走同一条路，以至于形成一道轨迹。「我们所听于他的是何等细微的声音！」（伯26:14）。下文接着说（罗11:34）：「谁知道主的心？」是否有受造物曾列席于他的内阁会议，或如基督曾被放在父的怀中？是否有谁蒙他启示了他的旨意，或有谁能借观看他的护理便知道他所走的路？神与人之间、创造主与受造物之间，有如此巨大的距离与悬殊，以至于永远排除这种亲密与熟悉的思想。使徒提出同样的挑战（林前2:16）：「谁知道主的心？」然而他在那里加上，「但我们是有基督的心了」——这含蓄地表明，借基督，真信徒——就是有他圣灵的人——知道关于神心意中与他们幸福有关的那部分。那知道主心意的人已经将他表明出来（约1:18）。如此，我们虽然不知道主的心，但若有基督的心，我们便有了足够的。「耶和华与敬畏他的人亲密」（诗25:14）。「我所作的事岂可瞒着亚伯拉罕呢？」参约15:15。「谁作过他的谋士呢？」他不需要谋士，因他无限智慧；也没有任何受造物能作他的谋士；这正如点蜡烛给太阳看。这话似乎指赛40:13-14：「谁曾测度耶和华的灵，或作他的谋士指教他呢？他与谁商议？」等等。这是神在创造之工上向约伯所发挑战的实质（伯38:1-41），也适用于他护理的一切方法。任何人向神定规条、或教导他如何治理世界，都是荒唐的。
二、神圣旨意的主权。在这一切事上，神作为自由行事者而行动，他随己意行事，因他愿意而行，并不为他的任何事向人交代（伯23:13，33:13），然而在他毫无不义。为澄清这一点——
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他挑战任何人证明神欠他的债（罗11:35）：「谁是先给了他？」在一切受造物中，有谁能证明神是受他恩惠的？我们无论为他做什么、奉献什么给他，都必须带着那样的承认——这承认永远是阻挡这类要求的屏障（代上29:14）：「万物都从你而来，我们把从你而得的献给你」。我们所能尽的一切本分，不是偿还，而是归还。若有人能证明神欠他的债，使徒在此就为付款承担保证，并以神的名宣告款项已经备妥：「使他后来偿还」。神当然不让任何人因他而有所失；但从来无人敢作这一类的要求，或企图证明它。这一点在此被提出来：(1) 为叫犹太人的喧嚷沉默。当神夺去他们可见的教会特权时，他不过是取去他自己的东西：他岂不能随己意对待自己的东西——在他所喜悦之处、所喜悦之时赐下或保留他的恩典吗？(2) 为叫外邦人的夸口沉默。当神差遣福音到他们中间，并赐给他们中许多人恩典和智慧去接受它时，并不是因他欠他们这么大的恩惠，也不是他们能将其作为债务索取，而是出于他自己的美意。
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他将一切归因于神的主权（罗11:36）：「因为万有都是本于他，倚靠他，归于他」，即神是万物中的万物。天地间的一切（尤其是那些与我们救恩有关的事、与我们平安有关的事），都是「本于他」——借创造而然；「倚靠他」——借护理的影响而然，为要使它们最终「归于他」——在它们的最终趋势与结果上。本于神作为万有的源头与泉源，借着基督——神人——作为传达的管道，归于神作为最终的目的。这三者在总括上含括了神对他一切受造物的因果关系：本于他作为第一有效因，倚靠他作为至高的指导因，归于他作为最终的终极因；因为「耶和华所造的，各适其用」（启4:11）。万有既本于他又倚靠他，便有万般理由万有都当归给他、为他而存在。这是必然的循环：江河既从海领受了水，便将水归还海（传1:7）。行一切事为荣耀神，是化必然为美德；因为万有至终必归于他，不论我们愿意与否。如此他以一段简短的颂赞作结：「愿荣耀归给他，直到永远。阿们。」神作为第一因、至高统治者、最终目的之普世性作为，当成为我们敬拜的题材。如此他一切所行的都客观地赞美他；但他的圣徒主动地称颂他；他们将一切受造物所供给之赞美的题材，献呈到他面前（诗145:10）。保罗已经详细论到神关于人的旨意，以极大的精确性推究这一点；但在这一切之后，他以承认神的主权作为结语——一切这些事必须最终归因于其中，并且人的心思惟独在其中才能安全而甘甜地安息。这虽不是经院哲学式的辩驳方式，却是基督徒式的辩驳方式。无论前提如何，愿神的荣耀成为结论；尤其当我们论到神的旨意与作为之时，最好将我们的论证转为敬畏而严肃的敬拜。那已得荣耀的圣徒——他们看这些奥秘看得最远——从不争辩，只赞美到永远。
bản gốc tiếng anh
The Divine Sovereignty (58 AD)
³³ O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
³⁴ For who hath known the mind of the Lord? or who hath been his counsellor?
³⁵ Or who hath first given to him, and it shall be recompensed unto him again?
³⁶ For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
The apostle having insisted so largely, through the greatest part of this chapter, upon reconciling the rejection of the Jews with the divine goodness, he concludes here with the acknowledgment and admiration of the divine wisdom and sovereignty in all this. Here the apostle does with great affection and awe adore,
I. The secrecy of the divine counsels: O the depth! in these proceedings towards the Jews and Gentiles; or, in general, the whole mystery of the gospel, which we cannot fully comprehend.—The riches of the wisdom and knowledge of God, the abundant instances of his wisdom and knowledge in contriving and carrying on the work of our redemption by Christ, a depth which the angels pry into, 1Pe 1:12. Much more may it puzzle any human understanding to give an account of the methods, and reasons, and designs, and compass of it. Paul was as well acquainted with the mysteries of the kingdom of God as ever any mere man was; and yet he confesses himself at a loss in the contemplation, and, despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those that know most in this state of imperfection cannot but be most sensible of their own weakness and short-sightedness, and that after all their researches, and all their attainments in those researches, while they are here they cannot order their speech by reason of darkness. Praise is silent to thee, Ps 65:1.— The depth of the riches. Men's riches of all kinds are shallow, you may soon see the bottom; but God's riches are deep (Ps 36:6): Thy judgments are a great deep. There is not only depth in the divine counsels, but riches too, which denotes an abundance of that which is precious and valuable, so complete are the dimensions of the divine counsels; they have not only depth and height, but breadth and length (Eph 3:18), and that passing knowledge, Ro 11:19.—Riches of the wisdom and knowledge of God. His seeing all things by one clear, and certain, and infallible view—all things that are, or ever were, or ever shall be,—that all is naked and open before him: there is his knowledge. His ruling and ordering all things, directing and disposing them to his own glory, and bringing about his own purposes and counsels in all; this is his wisdom. And the vast extent of both these is such a depth as is past our fathoming, and we may soon lose ourselves in the contemplation of them. Such knowledge is too wonderful for me, Ps 139:6. Compare Ro 11:17,18.—How unsearchable are his judgments! that is, his counsels and purposes: and his ways, that is, the execution of these counsels and purposes. We know not what he designs. When the wheels are set in motion, and Providence has begun to work, yet we know not what he has in view; it is past finding out. This does not only overturn all our positive conclusions about the divine counsels, but it also checks all our curious enquiries. Secret things belong not to us, De 29:29. God's way is in the sea, Ps 77:19. Compare Job 23:8,9, Ps 97:2. What he does we know not now, Joh 13:7. We cannot give a reason of God's proceedings, nor by searching find out God. See Job 5:9,9:10. The judgments of his mouth, and the way of our duty, blessed be God, are plain and easy, it is a high-way; but the judgments of his hands, and the ways of his providence, are dark and mysterious, which therefore we must not pry into, but silently adore and acquiesce in. The apostle speaks this especially with reference to that strange turn, the casting off of the Jews and the entertainment of the Gentiles, with a purpose to take in the Jews again in due time; these were strange proceedings, the choosing of some, the refusing of others, and neither according to the probabilities of human conjecture. Even so, Father, because it seemed good in thing eyes. These are methods unaccountable, concerning which we must say, O the depth!—Past finding out, anexichniastoi—cannot be traced. God leaves no prints nor footsteps behind him, does not make a path to shine after him; but his paths of providence are new every morning. He does not go the same way so often as to make a track of it. How little a portion is heard of him! Job 26:14. It follows (Ro 11:34), For who hath known the mind of the Lord? Is there any creature made of his cabinet-council, or laid, as Christ was, in the bosom of the Father? Is there any to whom he has imparted his counsels, or that is able, upon the view of his providences, to know the way that he takes? There is so vast a distance and disproportion between God and man, between the Creator and the creature, as for ever excludes the thought of such an intimacy and familiarity. The apostle makes the same challenge (1Co 2:16): For who hath known the mind of the Lord? And yet there he adds, But we have the mind of Christ, which intimates that through Christ true believers, who have his Spirit, know so much of the mind of God as is necessary to their happiness. He that knew the mind of the Lord has declared him, Joh 1:18. And so, though we know not the mind of the Lord, yet, if we have the mind of Christ, we have enough. The secret of the Lord is with those that fear him, Ps 25:14. Shall I hide from Abraham the thing which I do? See Joh 15:15.—Or who has been his counsellor? He needs no counsellor, for he is infinitely wise; nor is any creature capable of being his counsellor; this would be like lighting a candle to the sun. This seems to refer to that scripture (Isa 40:13,14), Who hath directed the Spirit of the Lord, or, being his counsellor, hath taught him? With whom took he counsel? etc. It is the substance of God's challenge to Job concerning the work of creation (Job 38:1-41), and is applicable to all the methods of his providence. It is nonsense for any man to prescribe to God, or to teach him how to govern the world.
II. The sovereignty of the divine counsels. In all these things God acts as a free agent, does what he will, because he will, and gives not account of any of his matters (Job 23:13,33:13), and yet there is no unrighteousness with him. To clear which,
1. He challenges any to prove God a debtor to him (Ro 11:35): Who hath first given to him? Who is there of all the creatures that can prove God is beholden to him? Whatever we do for him, or devote to him, it must be with that acknowledgment, which is for ever a bar to such demands (1Ch 29:14): Of thine own we have given thee. All the duties we can perform are not requitals, but rather restitutions. If any can prove that God is his debtor, the apostle here stands bound for the payment, and proclaims, in God's name, that payment is ready: It shall be recompensed to him again. It is certain God will let nobody lose by him; but never any one yet durst make a demand of this kind, or attempt to prove it. This is here suggested, (1.) To silence the clamours of the Jews. When God took away their visible church-privileges from them, he did but take his own: and may he not do what he will with his own—give or withhold his grace where and when he pleases? (2.) To silence the insultings of the Gentiles. When God sent the gospel among them, and gave so many of them grace and wisdom to accept of it, it was not because he owed them so much favour, or that they could challenge it as a debt, but of his own good pleasure.
2. He resolves all into the sovereignty of God (Ro 11:36): For of him, and through him, and to him, are all things, that is, God is all in all. All things in heaven and earth (especially those things which relate to our salvation, the things which belong to our peace) are of him by way of creation, through him by way of providential influence, that they may be to him in their final tendency and result. Of God as the spring and fountain of all, through Christ, God-man, as the conveyance, to God as the ultimate end. These three include, in general, all God's causal relations to his creatures: of him as the first efficient cause, through him as the supreme directing cause, to him as the ultimate final cause; for the Lord hath made all for himself, Re 4:11. If all be of him and through him, there is all the reason in the world that all should be to him and for him. It is a necessary circulation; if the rivers received their waters from the sea, they return them to the sea again, Ec 1:7. To do all to the glory of God is to make a virtue of necessity; for all shall in the end be to him, whether we will or no. And so he concludes with a short doxology: To whom be glory for ever, Amen. God's universal agency as the first cause, the sovereign ruler, and the last end, ought to be the matter of our adoration. Thus all his works do praise him objectively; but his saints do bless him actively; they hand that praise to him which all the creatures do minister matter for, Ps 145:10. Paul had been discoursing at large of the counsels of God concerning man, sifting the point with a great deal of accuracy; but, after all, he concludes with the acknowledgment of the divine sovereignty, as that into which all these things must be ultimately resolved, and in which alone the mind can safely and sweetly rest. This is, if not the scholastic way, yet the Christian way, of disputation. Whatever are the premises, let god's glory be the conclusion; especially when we come to talk of the divine counsels and actings, it is best for us to turn our arguments into awful and serious adorations. The glorified saints, that see furthest into these mysteries, never dispute, but praise to eternity.
使徒既已将「犹太人被弃绝」这一重大真理与对列祖所作的应许加以调和，在本章又进一步尽力缓和其严苛之处，并使之与神总体的良善相调和。人也许会说：「这样，神弃绝了他的百姓吗？」因此使徒在本章着手答复这一异议，从两方面入手：一、他详尽指出与这忿怒相掺杂的怜悯是何等的怜悯（罗11:1-32）。二、他由此推论出神无限智慧与主权，并以对此的敬拜作为本章和这一主题的结束（罗11:33-36）。