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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)
猶太人的狀況；外邦人的狀況；外邦人受警告；猶太人未來的歸信（主後五十八年）
¹ 我且說，神棄絕了他的百姓嗎？斷乎沒有！因為我也是以色列人，亞伯拉罕的後裔，屬便雅憫支派的。
² 神並沒有棄絕他預先所知道的百姓。你們豈不曉得經上論到以利亞的話是怎麼說的呢？他在神面前怎樣控告以色列人說：
³ 「主啊，他們殺了你的先知，拆了你的祭壇，只剩下我一個人；他們還要尋索我的命。」
⁴ 神的回話是怎麼說的呢？他說：「我為自己留下七千人，是未曾向巴力屈膝的。」
⁵ 如今也是這樣，照著揀選的恩典，還有留剩下的餘數。
⁶ 既是出於恩典，就不在乎行為；不然，恩典就不是恩典了。
⁷ 這是怎麼樣呢？以色列人所求的，他們沒有得著。惟有蒙揀選的人得著了；其餘的就成了頑梗不化的，
⁸ 如經上所記：神給他們昏迷的心，眼睛不能看見，耳朵不能聽見，直到今日。
⁹ 大衛也說：願他們的筵席變為網羅，變為機檻，變為絆腳石，作他們的報應。
¹⁰ 願他們的眼睛昏矇，看不見；願你時常彎下他們的腰。
¹¹ 我且說，他們失腳是要他們跌倒嗎？斷乎不是！反倒因他們的過失，救恩便臨到外邦人，要激動他們發憤。
¹² 若他們的過失為天下的富足，他們的缺乏為外邦人的富足，何況他們的豐滿呢？
¹³ 我對你們外邦人說這話；因我是外邦人的使徒，所以敬重我的職分，
¹⁴ 或者可以激動我骨肉之親發憤，好救他們一些人。
¹⁵ 若他們被丟棄，天下就得與神和好；他們被收納，豈不是死而復生嗎？
¹⁶ 所獻的新麵若是聖的，全團也就聖了；樹根若是聖的，樹枝也就聖了。
¹⁷ 若有幾根枝子被折下來，你這野橄欖得接在其中，一同得著橄欖根的肥汁，
¹⁸ 你就不可向舊枝子誇口；若是誇口，當知道不是你托著根，乃是根托著你。
¹⁹ 你若說，那枝子被折下來是特為叫我接上。
²⁰ 不錯！他們因為不信，所以被折下來；你因為信，所以立得住；你不可自高，反要懼怕。
²¹ 神既不愛惜原來的枝子，也必不愛惜你。
²² 可見神的恩慈和嚴厲向那跌倒的人是嚴厲的；向你是有恩慈的，只要你長久在他的恩慈裏；不然，你也要被砍下來。
²³ 而且他們若不是長久不信，仍要被接上，因為神能夠把他們重新接上。
²⁴ 你是從那天生的野橄欖樹上砍下來的，尚且逆著性得接在好橄欖樹上，何況這本樹的枝子，要接在本樹上呢！
²⁵ 弟兄們，我不願意你們不知道這奧祕（恐怕你們自以為聰明），就是以色列人有幾分是硬心的，等到外邦人的數目添滿了，
²⁶ 於是以色列全家都要得救。如經上所記：必有一位救主從錫安出來，要消除雅各家的一切罪惡；
²⁷ 說：這就是我與他們所立的約，那時我要赦免他們的罪。
²⁸ 就著福音說，他們為你們的緣故是仇敵；就著揀選說，他們為列祖的緣故是蒙愛的。
²⁹ 因為神的恩賜和選召是沒有後悔的。
³⁰ 你們從前不順服神，如今因他們的不順服，你們倒蒙了憐恤。
³¹ 這樣，他們也是不順服，叫他們因著施給你們的憐恤，現在也就蒙憐恤。
³² 因為神將眾人都圈在不順服之中，特意要憐恤眾人。
使徒在此提出一個似乎有理的反對，可用以質疑神在棄絕猶太民族一事上之治理（Ro 11:1）：「*神棄絕了他的百姓嗎？*這棄絕是全面而最終的嗎？他們全都被交給忿怒和毀滅，且是永遠的嗎？這判決的範圍如此之大以至無保留，其持續如此之長以至不可撤銷嗎？他不再有歸自己為特殊的百姓嗎？」與此相反，他指出在這看似嚴厲之中有極多的良善和憐憫，特別他堅持三件事：——1. 雖然有些猶太人被棄絕，卻不是全部如此。2. 雖然猶太人的主體被棄絕，外邦人卻被收納。3. 雖然猶太人目前被棄絕，但到了神的時候，他們必再被納入他的教會。
I. 猶太人誠然有許多人被棄絕，但不是全部。他以斷乎沒有引入這假設。他決不容忍這樣的暗示。神在他們中間一些人與另一些人之間作了區分。
1. 有信主的猶太人中被揀選的餘民，他們因信耶穌基督而得著了義和生命，Ro 11:1-7。這些被說是他所預先所知道的（Ro 11:2），即在創世之前就對他們有了愛的意念；因為他預先所知道的人，就預先定下。差別的根基就在此。他們被稱為揀選（Ro 11:7），即蒙揀選的人，神所揀選的人；他稱之為揀選，因為首先使他們與別人有別、高於別人的，乃是神的揀選之愛。信徒就是揀選——就是所有神所揀選的人，且唯獨這些人。如今，
(1.) 他指出他自己就是其中之一：因為我也是以色列人；他彷彿說：「我若說猶太人全被棄絕，我就切斷了自己的權利，看自己被棄了。」保羅是蒙揀選的器皿（Ac 9:15），而他是亞伯拉罕的後裔，特別是屬便雅憫支派的——以色列最小的、最年幼的支派。
(2.) 他暗示，正如以利亞時代如此，如今這被揀選的餘民確實比人所以為的更多更大，這同時暗示神的恩典和恩寵之於以色列常限於那一民的餘數，並非新事或異常的事；因為以利亞時代就是如此。經上論到以利亞如此說——en Elia——在以利亞的故事中，他是舊約偉大的改革者。當注意，[1.] 他關乎以色列的誤解；他似乎以為在亞哈日子他們的背道如此普遍，以致他自己是世上神唯一忠心的僕人。他引用 1Ki 19:14，在那裏（這裏如此說）他在神面前控告以色列人。這是一種奇特的代求：entynchanei to Theo kata tou Israel——他對神控告以色列；如此可讀；entynchano 在 Ac 25:24 中也如此翻譯：猶太人enetychon moi——對我控告。在禱告中我們對神有所訴求，與他相交，與他對話：論到以利亞（Jam 5:17）說他懇切禱告。我們在禱告中懇切禱告，把那本分當作正事來作，是在我們如對神有所訴求那樣禱告之時。如今以利亞在這禱告中說話，彷彿以色列中除了他以外再無一個忠心的人。看信仰的宣認有時會落到何等低的水位，它的面貌會何等被遮蔽，以致最有智慧和最善觀察的人也以為它已完了。以利亞時代就是如此。使一個民族顯出外貌的，是掌權者和群眾。以色列的掌權者那時是逼迫人的：他們殺了你的先知，拆了你的祭壇，他們尋索我的命。以色列的群眾那時是拜偶像的：只剩下我一個人。如此那些向神忠心的少數人，不僅淹沒在拜偶像者的群眾中，更被逼迫者的暴怒壓制、逼到角落。惡人興起，人就隱藏，Pr 28:12。——拆了你的祭壇；不僅忽略它們、任其失修，更把它們拆毀。當為巴力築壇時，神的壇被拆就不足為奇了；他們不能容忍那針對他們拜偶像的持續見證。這就是他控告以色列的話；他彷彿說：「主，這豈不是一個 ripe for ruin（成熟於毀滅）的百姓，配被棄絕嗎？你為你的大名還能作甚麼呢？」神的百姓的禱告——特別是神先知的禱告——反對任何人或百姓，是一件極其悲哀的事；因為神必為他禱告之百姓的事業出頭，遲早必公開承認它。[2.] 神的回答糾正了這誤解（Ro 11:4）：我為自己留下。當注意，第一，神教會的景況往往比智慧和善良的人所以為的好得多。他們容易作嚴厲的結論，以為一切都完了，其實不然。第二，在普遍背道的時代，通常有保持正直的餘民——有一些，雖然很少；不是所有人走一條路。第三，當有餘民在普遍背道的時代保持正直，是神為自己保留了那餘民。他若任憑他們自己，他們也必隨大流而下。是他白白而全能的恩典在他們與別人之間作了區分。——七千人：一個足以見證以色列拜偶像之罪的適當人數，但與以色列的千千萬萬相比，卻是極少的數目——一城一人，一族二人，如葡萄收成的撿拾。基督的群不過是小群；然而當他們至終全都聚攏時，將是一大群不可勝數的群眾，Re 7:9。如今這餘民的描述是他們未曾向巴力的像屈膝——那是當時以色列盛行的罪。在宮廷、城市和鄉村，巴力佔上風；大多數人或多或少都尊敬巴力。正直最好的證據，是不受我們所處之時代和地方的現行腐敗所沾染——在水流強勁時逆流而上。那些在為現在的真理（2Pe 1:12）作見證上勇敢的人，神必承認他們為忠心的見證人。這是配得稱讚的——當人人都跪拜時不向巴力屈膝。清醒的獨特性通常是真誠的標記。[3.] 將此實例應用於當前的情形：如今也是這樣，Ro 11:5-7。神待他教會的治理之法與往常一樣。以往如何，如今亦然。以利亞時代有餘民，如今也有。如果那時——恩典的彰顯較不清楚、聖靈的澆灌較不豐富的舊約之下——有餘民留下，何況如今在福音之下，當那顯明的神的恩典更加輝煌時。——餘民，少數中的多數，當其餘的人在不信中頑梗時一群信主的猶太人的餘民。這被稱為照著揀選的恩典的餘民；他們是那些從亙古在神聖之愛的謀略中被揀選作恩典和榮耀之器皿的人。他預先所定下的人，又召他們來。若他們與別人之間的區分純粹是出於神的恩典——誠然如此（我為自己留下他們，他說）——那麼就必是照著揀選；因為我們確知神所作的一切，都是照著他自己旨意的謀略作的。如今關乎這餘民我們可以觀察到，第一，它的起源——出自神白白的恩典（Ro 11:6），那排除行為的恩典。那首先奠定一些人與另一些人之區分的永恆揀選，純粹是出於恩典——白白的恩典；不是因已作或預見的行為；若如此，它就不是恩典了。*Gratia non est ullo modo gratia, si non sit omni modo gratuita——若不是完全白白的，就不配稱為恩典。*揀選純粹照著他旨意的喜悅，Eph 1:5。保羅的心中充滿了神恩典的白白性，以致他在論述中途似乎偏離話題來作此評註：若是出於恩典，就不在乎行為。有人觀察到，連那在稱義之事上與行為對立的信心，在此也被包含在行為之內；因為信心有一種獨特的適合性來領受神白白的恩典以致稱義，卻不適合領受那關乎揀選的恩典。第二，它所得著的：以色列——即那一民的主體——所尋求卻尋不著的（Ro 11:7）：以色列人所求的，他們沒有得著，即稱義和蒙神悅納（見 Ro 9:31），但蒙揀選的人得著了。在他們身上神的應許得以成就，神對那一民古老的恩情被記念。他稱信主的餘民不是「蒙揀選的人」，而是揀選，為要表明他們一切盼望和幸福的唯一根基在於揀選。他們是神在他愛的謀略中所看見的人；他們就是揀選；他們是神的選擇。如此是神對被揀選餘民的恩寵。但，
2. 其餘的就成了頑梗不化的，Ro 11:7。有些人蒙揀選、蒙召，且這呼召是有效的。但另一些人在不信中滅亡；不僅如此，他們因那本當使他們變好的事而變得更糟。福音對信的人是生命的香氣以致生命，對不信的人卻是死的香氣以致死。同一個太陽軟化蠟，卻堅硬泥土。年邁的西面預見嬰孩耶穌在以色列中設定為跌倒，也設定為許多人復興，Lu 2:34。——成了頑梗不化的；eporothesan——他們被剛硬了；有人如此譯。他們被烙慣了，變得粗厚麻木。他們既看不見亮光，也感覺不到福音恩典的觸摸。瞎眼和剛硬表達了同樣的麻木和愚鈍的靈。他們閉上眼睛，不肯看；這是他們的罪：然後神按公義的審判弄瞎了他們的眼睛，使他們不能看；這是他們的刑罰。這似乎是嚴厲的道理：為了軟化它，他因此傳喚舊約中的兩位見證人，他們論及了這樣的事。
(1.) 以賽亞，他在自己的日子論及了這樣的審判，Isa 29:10; Isa 6:9。那昏迷的靈，即一種不願理會本分或利益的傾向。他們在一種普遍的漠不關心之下，如同沉睡的人；不為任何所說所行的事所感動。他們決心維持現狀，不肯振作。隨後的話解釋了昏迷的靈是甚麼意思：*眼睛不能看見，耳朵不能聽見。*他們有官能，但在關乎他們平安的事上卻不能使用那些官能；他們完全糊塗了，看見基督卻不信他；聽見他的話卻不接受；如此他們的聽和看都是徒然的。這如同他們既沒有看見也沒有聽見一樣。在一切審判中，屬靈的審判是最嚴厲、最當畏懼的，雖然它們最少發聲響。——*直到今日。*自從以賽亞說預言以來，這剛硬之工一直在進行；他們中間一直有人瞎眼麻木。或更確切地說，自從福音初次傳開以來：雖然他們已有關乎其真理所能有的最有說服力的證據、最有能力的傳講、最公平的提供、基督自己和使徒最清楚的呼召，卻直到今日仍是瞎眼的。這在他們身上至今仍然真實，甚至在我們所處的日子也是如此；他們被剛硬、被弄瞎，頑梗和不信一代接一代地傳下去，照著他們自己那可怕的、使咒詛世襲化的祈求：他的血歸到我們和我們的子孫身上。
(2.) 大衛（Ro 11:9,10），引自 Ps 69:22,23，在那裏大衛在聖靈裏預言了基督從自己百姓猶太人所受的苦難，特別是他們給他醋喝（Ro 11:21，這字面應驗了，Mt 27:48）——那所能有的最大輕蔑和惡意的表達——在接下來的話中，他以祈願的形式預言了神因此加在他們身上的可怕審判：願他們的筵席變為網羅，使徒在此將之應用於猶太人如今的瞎眼，以及他們對福音所存的冒犯——這更加重了他們的剛硬。這教導我們如何理解大衛其他反對仇敵的禱告；這些當被視為預言——預言神對基督和他國度之公開而頑梗的仇敵所施的審判。他如此祈求就是預言必如此成就，而不是他私人憤恨的表達。這也是為了證明神是公義的，並在這樣的審判中彰顯他的公義。他在此說到，[1.] 他們安樂的毀壞：願他們的筵席變為網羅，即如詩人所解釋的，願那本當使他們安樂的成為他們的陷阱。神的咒詛會將食物變為毒藥。這如同 Mal 2:2 中的威脅：*我必咒詛你們的福分。*他們的筵席為網羅，即犯罪的機會和痛苦的機會。他們的食物——本當滋養他們的——必哽住他們。[2.] 他們能力和官能的毀壞（Ro 11:10），眼睛昏矇，腰常彎下，既不能找到正路，即使能找到，也不能在其中行走。猶太人在民族性地棄絕基督和他的福音之後，在政治上也變得糊塗，以致他們的謀略反而害了他們，加速了他們被羅馬人毀滅。他們看起來像一個注定為奴役和輕蔑的百姓，腰常彎下，要被周圍一切民族騎乘踐踏。或可從屬靈方面理解；他們的腰因屬肉體和體貼今世而彎下。*Curvæ in terris animae——他們體貼地上的事。*這是那民族如今餘民之光景和脾性的精確描述——若我們對他們的記述屬實，世上再沒有比他們更體貼今世、更頑梗、更瞎眼、更自私、更惡毒的百姓了。他們至今顯然仍在這咒詛的權下。神的咒詽會長久運行。我們的眼睛若因體貼今世而昏矇，那就是我們眼睛被弄瞎的記號。
II. 另一件軟化猶太人被棄絕之道理的事，是雖然他們被棄絕、被逐出教會，外邦人卻被收納（Ro 11:11-14），他將之作為對外邦人的警戒加以應用，Ro 11:17-22。
1. 猶太人的被棄為外邦人的被收納騰出了空間。猶太人的餘成為貧窮外邦人的盛宴（Ro 11:11）：「*他們失腳是要他們跌倒嗎？*神離棄他們、棄絕他們，除了要毀滅他們之外，沒有別的目的嗎？」他對此驚駭，帶著厭惡地拒絕這念頭——每當有甚麼似乎有損神的智慧、公義或良善的事被暗示時，他通常如此行：*斷乎不是！*不，反倒因他們的過失，救恩便臨到外邦人。並非救恩不能在外邦人站住時臨到他們；而是按神的安排，如此定規——在猶太人拒絕福音之後，福音當傳給外邦人。如此在那比喻中（Mt 22:8,9），那些先前被請的人不配——所以你們要往岔路口去，Lu 14:21。在歷史中也是如此（Ac 13:46）：神的道先講給你們原是合宜的；但你們棄絕，看哪，我們轉向外邦人；如此 Ac 18:6。神要在世上有一個教會，要使婚筵坐滿客；若一個人不肯來，另一個就會來，否則為何提供呢？猶太人有了拒絕的機會，於是這提供便臨到外邦人。看無限的智慧如何從黑暗中帶出亮光，從惡中帶出善，從吃人的帶出肉，從強者帶出甘甜。同旨他在 Ro 11:12 說：他們的過失為天下的富足，即它加速了福音更早進入外邦世界。福音是它所在之地最大的財富；它勝過千萬金銀。或指外邦人的富足是他們中間眾多的歸信者。真信徒是神的珍寶。同旨（Ro 11:15）：他們被丟棄，天下就得與神和好。神對他們的不悅為他對外邦人的恩寵開了路。神在基督裏叫世人與自己和好，2Co 5:19。因此他藉猶太人的不信，公開地否認並棄絕他們——雖然他們曾是他的特殊寵兒——以表明他在施恩上如今不再以如此特殊和限制的方式行事，而是在各國中，凡敬畏神行公義的人都為他所悅納，Ac 10:34,35。
2. 使徒對這關乎外邦人代替猶太人之道理的運用。
(1.) 作為猶太人的親屬，這裏有一句激發和勸勉的話，激動他們領受和擁抱福音的提供。這是神在賜恩給外邦人時所定的目的——激動猶太人發憤（Ro 11:11），保羅也努力相應地強化它（Ro 11:14）：或者可以激動我骨肉之親發憤。「被輕看的外邦人要奪走福音的一切安慰和特權嗎？我們豈不當悔改自己的拒絕，如今終於來求一分嗎？我們豈不當像外邦人那樣信而順服、蒙赦免而得救嗎？」見以掃這種發憤的一個例子，Ge 28:6-9。在我們靈魂的事上有一種可稱讚的發憤：我們為何不能像我們鄰舍中任何一人那樣聖潔、那樣蒙福呢？在這種發憤中不需要猜疑、暗算或反暗算；因為教會有足夠的空間，新約有足夠的恩典和安慰給我們眾人。福分不因分享者眾多而減少。——*好救他們一些人。*看保羅的事業是甚麼——救靈魂；然而他對自己最多能應許的也不過是救一些人。他雖是如此有能力的傳道者，說話和寫作都帶著聖靈如此明顯的證據和大能，然而他所對付的許多人中，他不過能救一些人。傳道人若能作器皿救一些人，就當認為自己的勞苦是值得的。
(2.) 作為外邦人的使徒，這裏有一句警戒的話：*我對你們外邦人說。*你們信主的羅馬人啊，你們聽見猶太人的跌倒為你們帶來了何等豐盛的救恩，但要當心，免得你們行甚麼以致失去它。保羅趁此機會——如其他機會一樣——將他的論述應用於外邦人，因為他是外邦人的使徒，為他們信心的服事而設立，在外邦各國建立和澆灌教會。這是他特殊使命的要旨，Ac 22:21：我要差你遠遠地往外邦人那裏去；比較 Ac 9:15。這也是他受按立的用意，Ga 2:9。比較 Ac 13:2。我們當特別關心我們所牧養之人的益處：我們當特別留意我們自己的工作。神將在恩賜和恩典上超越一切使徒的保羅設立為外邦人的使徒，這是神對貧窮外邦人的大愛的明證。外邦世界是更寬廣的區域；其中當作之工需要一位非常有能力、有技巧、有熱心、有勇氣的工人：保羅就是這樣的人。神召他所見或所造就之合宜的人去作特殊之工。——我敬重我的職分。有人貶低它，也因它而貶低他。正因為他是外邦人的使徒，猶太人才如此暴怒地反對他（Ac 22:21,22），然而他一點不以為然，雖然這使他成為一切猶太人怒氣和惡意的靶子。視世人所輕看、視為卑賤可鄙的為基督所作的服事和工作為真正尊榮的，這是真愛耶穌基督的記號。傳道的職分是當受敬重的職分。傳道人是基督的使者和神奧祕事的管家，因他們工作的緣故當在愛中極受尊敬。——我的職分；ten diakonian mou——我的服事，不是我的主權和統治。保羅所熱愛的不是使徒的尊嚴和權力，而是使徒的本分和工作。如今關乎被棄絕的猶太人，他勸外邦人兩件事：——
[1.] 儘管如此仍尊敬猶太人，並渴望他們的歸信。這在他所給他們關於他們歸信必帶給教會之益處的展望中被暗示，Ro 11:12,15。那將如死而復生；因此他們不可侮辱或幸災樂禍於那些可憐的猶太人，反當憐憫他們，渴望他們的益處，盼望他們再被收納。
[2.] 當心自己，免得他們也像猶太人那樣跌倒，Ro 11:17-22。此處當注意，
第一，外邦人因被納入教會而有的特權。他們被接在其中（Ro 11:17），如同野橄欖的枝子接在好橄欖上——這與園丁的方式和習慣相反，園丁是將好橄欖接在壞橄欖上；但神所接入教會的，他發現是野的、貧瘠的、一無是處的。人接枝是為了改良樹；但神接枝是為了改良枝子。1. 神的教會是一棵橄欖樹，如同橄欖般茂盛多結果子（Ps 52:8, Ho 14:6），其果子既為神的尊榮也為人的尊榮而有用量，Jdg 9:9。2. 那些在教會之外的人如同野橄欖樹，不僅無用，其所結的更是又酸又無味：天性是野的，Ro 11:24。這是貧窮外邦人的狀態——缺乏教會特權，就真實成聖而言也是如此；這也是我們每一個人本性的狀態——天性是野的。3. 歸正是野枝子接入好橄欖。我們必須從舊的樹幹上被剪下，與新的根聯合。4. 那些接入好橄欖樹的有分於根和肥汁。這可適用於與基督拯救的聯合；一切以活潑的信心接入基督的人都有分於他——如同枝子有分於根——從他的豐盛中領受。但這裏所說的是可見的教會會籍，猶太人從其中如同被折下的枝子；外邦人如此被接入——autois——在那些繼續留下的人中間，或在那些被折下之人的位置上。外邦人被接入教會，有分於猶太人從前所享的同樣特權——*根和肥汁。*橄欖樹是可見的教會（Jer 11:16 如此稱之）；這棵樹的根是亞伯拉罕——不是傳達的根（如此只有基督是根），而是管理的根，因他是首先與之如此莊嚴立約的人。如今信主的外邦人有分於這根：他也是亞伯拉罕的子孫（Lu 19:9），亞伯拉罕的福就臨到外邦人（Ga 3:14）——同樣實質的橄欖樹肥汁，同樣的特殊保護、活潑的聖言、得救的途徑、常設的傳道事工、設立的典章；其中也包括他們嬰孩後裔可見的教會會籍，這是猶太人所享之橄欖樹肥汁的一部分，不能想像外邦人被剝奪了它。
第二，不可濫用這些特權的警戒。1. 「不可驕傲（Ro 11:18）：你就不可向枝子誇口。不可因此踐踏猶太人為被棄的百姓，也不可侮辱那些被折下的人，更不可侮辱那些確實留下的人。」恩典是賜下的，不是要使我們驕傲，而是要使我們感恩。信心的律法排除一切自誇——或為自己、或反對別人。「不可說（Ro 11:19）：那枝子被折下來是特為叫我接上；即不要以為你在神手中所蒙的比他們多，或你在他恩寵中站得更高。」「但當記念，不是你托著根，乃是根托著你。你雖被接入，仍不過是根所托的枝子；不，而且是一根接上的枝子，逆著天性被接入好橄欖（Ro 11:24）——不是生而自由的，而是藉恩典之舉被納入公民籍並歸化的。猶太教會的根亞伯拉罕不欠你的；你倒是大大虧欠他——他是約的受託人和多國之父。所以，你若誇口，當知道（這話必須補上以使意思清楚）不是你托著根，乃是根托著你。」2. 「不可自恃安穩（Ro 11:20）：你不可自高，反要懼怕。不可對自己的力量和站立過於自信。」聖潔的懼怕是抵抗自高的極好防腐劑：如此常常懼怕的人是有福的。我們不必怕神不忠於他的話；一切危險在於我們對我們的話不忠。所以我們當畏懼，Heb 4:1。羅馬教會如今自誇擁有永遠保存的特許狀；但使徒在此——在他寫給那教會的書信中，當她仍在嬰兒期和正直中時——對那自誇和一切此類要求明確地存疑。——懼怕甚麼？「為何懼怕——免得你也像他們那樣犯罪以致失去特權，免得你如今所享的特權如他們失去他們的一樣失去。」臨到別人的災禍當作我們的警戒。你們去（神對耶路撒冷說，Jer 7:12）看我所行於示羅的；如此如今，願神一切教會去看他向耶路撒冷所行的，看他的眷顧之日成了甚麼樣，好叫我們聽見而懼怕，並防範耶路撒冷的罪。教會對其特權的特許狀並非有確定期限，也非世襲給他們和他們的後嗣；而是只要他們行得好，就有效，不再有效則否。當考慮：（1.）「他們如何被折下。不是無故的——不是藉絕對主權和特權的作為，而是因為不信。」如此看來，長久憑信站立的教會也有可能墮入一種不信的狀態，成為他們的毀滅。他們的不信不僅惹動神將他們折下，更是他們藉此自己剪除了自己；這不僅是他們被分離的有效原因，更是形式原因。「如今，你和他們一樣容易受他們因之跌倒的軟弱和敗壞所害。」進一步當注意，他們是原來的枝子（Ro 11:21），不僅與亞伯拉罕的約有分，更是從亞伯拉罕的腰中而生，因而是生在這產業上，有一種承租者的權利：然而當他們淪於不信時，神沒有顧惜他們。長久的慣例、先祖的信實，都不能保障他們。他們雖多次堅持，卻是徒然——他們是亞伯拉罕的子孫，Mt 3:9, Joh 8:33。他們確是葡萄園最初租給的園戶；但當他們 forfeited（喪失了權利），就公義地從他們手中收回，Mt 21:41,43。這在此被稱為嚴厲，Ro 11:22。神以線砣量公義，以鉛錘量審判，照他們的罪待他們。嚴厲是一個聽來刺耳的詞；我不記得聖經別處將它歸於神；它在此被應用於猶太人的被逐出教會。神對那些在宣認上最近於他的人最為嚴厲——若他們背叛他，Am 3:2。被濫用的忍耐和特權轉為最大的忿怒。在一切審判中，屬靈的審判最嚴厲；因為他在 Ro 11:8 中所論的就是這些。（2.）「你這被接上的如何站立。」他對外邦教會總體說話，雖然也許暗指某個曾對猶太人被棄表示如此驕傲和幸災樂禍的個人。「那麼當考慮，」[1.] 「你是憑甚麼站立：憑信——這是一種倚靠的恩典，從天上支取力量。你不是憑自己的任何力量站立——若如此你還可以自信：你不過是神白白恩典所造成的，而他的恩典是他自己的，隨意賜予或收回。毀壞他們的是不信，而你是憑信站立；所以你的把握不比他們當初的強，你的根基不比他們當初的穩。」[2.] 「在甚麼條件上（Ro 11:22）：向你是有恩慈的，只要你長久在他的恩慈裏，即只要繼續倚靠並順服神白白的恩典——缺少那恩典正是毀壞猶太人的——只要小心保持你在神恩寵中的分，不斷小心討神喜悅並懼怕得罪他。」我們本分的總綱，我們幸福的條件，就是保守自己在神的愛中。*當敬畏耶和華和他的恩惠。*Ho 3:5。
III. 另一件軟化猶太人被棄之道理的事是，雖然他們目前被棄，這棄絕卻不是最終的；當時候滿足，他們必再被收納。他們不是永遠被棄，而是在怒中記念憐憫。讓我們觀察，
1. 猶太人的歸信在此如何描述。（1.）被稱為他們的豐滿（Ro 11:12），即他們加入教會，填補因他們被棄而空出的位置。這將使世界（即世界中的教會）在亮光、力量和美麗上大得豐富。（2.）被稱為收納他們。一個靈魂的歸信就是收納那靈魂，如此一個民族的歸信也是如此。他們必被收納入恩寵，入教會，入基督的愛中——他的膀臂為收納一切願意來的人而張開。這將如死而復生——如此奇異而令人驚訝，卻又如此受歡迎和可悅。猶太人的歸信將給教會帶來極大的喜樂。見 Lu 15:32，他是死而復活的；所以我們理當歡喜快樂。（3.）被稱為重新接上（Ro 11:23），接入他們從前被折下的教會。被接上的從根領受汁液和能力；照樣一個真正接入教會的靈魂從基督這賜生命的根領受生命、力量和恩典。他們要接入他們自己的橄欖樹（Ro 11:24）；即接入他們從前作為最傑出、最顯著成員的教會——恢復他們曾長久享有、如今卻因不信而犯罪失去的、可見教會會籍的特權。（4.）被稱為以色列全家都要得救，Ro 11:26。真正的歸信可恰當地被稱為拯救；它是已開始的拯救。見 Ac 2:47。他們加入教會就是他們得救：tous sozomenous，現在式，*正在得救的。*當歸正之工進行時，拯救之工也在進行。
2. 這是建立在甚麼基礎上的，我們有何理由期待它。
(1.) 因著初熟之物和根的聖潔，Ro 11:16。有人將初熟之物理解為猶太人中已經信基督並被納入教會的那些人，他們如同獻給神的初熟之物，是更豐盛聖潔收成的憑據。好的開始應許好的結束。我們為何不能假設別人也會像已經被帶進來的人那樣有效蒙恩呢？另有人將初熟之物理解為與根相同的——即列祖亞伯拉罕、以撒、雅各，猶太人從他們而出，聖約作為最初的受託人存放在他們那裏：如此他們是猶太人的根——不僅作為一個民族，更作為一個教會。如今，他們若是聖潔的——這裏所指不那麼是內在的聖潔，而是聖約的聖潔——若他們在教會中、在約中——那麼我們就有理由推斷神對全團——那一民的主體——心存恩慈；對樹枝——其中的個別成員。猶太人在某種意義上是聖潔的國民（Ex 19:6），因為從聖潔的父母所生。如今不能想像這樣聖潔的國民會被全體而最終地棄絕。這證明信徒的兒女本身就在可見教會的範圍之內，在聖約的邊緣之內，直到他們因不信自己將自己拋出；因為*樹根若是聖的，樹枝也是聖的。*雖然真實的資格不能遺傳，相對的特權卻能。智慧人不生智慧人，自由人卻生自由人。恩典雖不傳於血統，外在的特權卻（直到被 forfeit）傳至千代。那些剪除這世襲、將信者的後裔趕出教會、如此使亞伯拉罕的福不能臨到外邦人的人，將來當日如何答覆呢。猶太人的枝子被算為聖潔，因為根是聖的。這在 Ro 11:28 中說得更明白：他們為列祖的緣故是蒙愛的。在這對列祖的愛中，他們教會狀態的根基初次立定（De 4:37）：因他愛你的列祖，所以揀選他們的後裔。同樣的愛將復興他們的特權，因為古老的恩慈仍被記念；他們為列祖的緣故是蒙愛的。這是神恩典的常法。因父的緣故善待兒女，因此被稱為神的恩慈，2Sa 9:3,7。雖然就著福音（即如今福音的施行）說，他們與它為敵——為你們的緣故，即為外邦人的緣故——他們對外邦人有如此的反感；然而當神的時候來到，這將消散，神對他們列祖的愛將被記念。見一個指向這事的應許，Le 26:42。列祖的罪孽只追討到三四代；但憐憫卻為千代存留。許多人因敬虔先祖的緣故而得好處。正因如此，教會被稱為他們自己的橄欖樹。長久以來它一直是他們自己的特殊產業，這多少鼓勵我們盼望他們可能在其上仍有分——看在舊相識的份上。曾經是的，可能再是。雖然個人和世代在不信中消失，但既然曾有民族的教會會籍——雖然目前暫停——我們可以期待它將復興。
(2.) 因著神的大能（Ro 11:23）：*神能夠把他們重新接上。*靈魂的歸信是全能之工；當他們似乎最剛硬、最瞎眼、最頑梗時，我們的安慰是神能夠改變——能夠將那些長久被棄、枯乾的人接上。當壯士披掛全副武裝看守房屋時，神比他更強，能夠趕出他。他們恢復的條件是信：*若他們不是長久不信。*所以除了除去那作為大障礙的不信之外，別無當作的事；而神能夠除去它——雖然除了全能之工，沒有別的能作成，就是那使基督從死裏復活的大能，Eph 1:19,20。否則，這些枯骨能復活嗎？
(3.) 因著神向外邦人所彰顯的恩典。那些自己經歷過神預防性的、分別之恩典的人，可以因此得鼓勵對別人存好的盼望。這是他的論證（Ro 11:24）：「你若是野橄欖接上好橄欖，這些原來的枝子豈不更當被接在他們自己的橄欖樹上嗎——他們因此可以被推定更接近神的悅納。」這是一個非常恰當的暗示，用以遏制那些帶著蔑視和幸災樂禍看待被棄猶太人、並踐踏他們的外邦基督徒的傲慢；他彷彿說：「他們的狀況雖然壞，卻不如你們歸信前那樣壞；所以為何不能使之變得像你們如今那樣好呢？」這是他的論證（Ro 11:30,31）：你們從前不順服等等。那些已蒙神憐憫的人，常常回想自己從前是怎樣的、又是如何得著那憐憫的，是好的。這有助於軟化我們對那些仍在不信中之人的責備，並激發我們為他們的禱告。他進一步從外邦人蒙召的因由——即猶太人的不信——來論證；外邦人的蒙召由此而起：「*你們因他們的不信蒙了憐恤；他們豈不更要因你們的憐恤蒙憐恤嗎。*若吹滅他們的燭光是你們燭光的點燃——藉著那從惡中帶出善的神的大能，那麼當神的時候來到，你們燭光的持續亮光豈不更當成為重新點亮他們的途徑嗎？」「叫他們因著施給你們的憐恤，現在也就蒙憐恤，即他們當感激你們，正如你們曾感激他們。」他假定信主的外邦人會盡最大努力感化猶太人——當神說服了雅弗，雅弗就必努力說服閃。真恩典恨惡獨佔。那些自己蒙了憐憫的人當努力使別人也藉著他們的憐憫蒙憐憫。
(4.) 因著舊約的應許和預言——這些指向這事。他引用了一個非常卓越的，Ro 11:26, Isa 59:20,21。其中我們可以觀察到，[1.] 應許基督的來到：*必有一位救主從錫安出來。*耶穌基督是偉大的救主，這假定人類處於悲慘和危險的狀態中。在以賽亞書中是：救贖主必來到錫安。在那裏他被稱為救贖主；這裏被稱為救主；他以救贖的方式拯救——以代價。在那裏說他來到錫安，因為先知說預言時他尚未來到世上，而錫安是他最初的總部。他來到那裏，在那裏居住：但當使徒寫此信時，他已來到，已經在錫安；而他論及的是他顯現的果子——這些要從錫安出來；從那裏如同泉源，流出那些在永遠的福音中澆灌列國的活水江河。因為訓誨必出於錫安，Isa 2:3。比較 Lu 24:47。[2.] 這次來到的目的：他要消除雅各家的一切罪惡。基督到世上來的使命就是要消除罪惡——藉著買贖的赦罪之恩消除罪的罪咎，藉著澆灌更新的恩典消除罪的權勢，將他的百姓從罪中拯救出來（Mt 1:21），使我們與罪分開，使罪不致成為我們的毀滅，不致成為我們的主。特別是從雅各家消除——他正是為此引用這經文，作為神對雅各後裔所定大恩慈的證明。他還能為他們作甚麼比從他們中間消除罪惡更大的善事呢——拿走那橫隔在他們與一切幸福之間的罪，然後為一切善開路呢？這就是基督被差到世上所要賜的福，且要先提供給猶太人（Ac 3:26）——使人從罪中回轉。在以賽亞書中是：救贖主必來到錫安，來到雅各中那些轉離過犯的人那裏，這表明在錫安誰有分於、誰得益處於所應許的拯救——惟獨那些離棄罪惡歸向神的人；對他們基督來作救贖主，但對那些堅持不悔改的人，他來作報復者。見 De 30:2,3。那些從罪回轉的必被承認為錫安的真公民（Eph 2:19），真正的雅各，Ps 24:4,6。將這兩種讀法合起來，我們學到：除非從罪回轉，無人有分於基督；除非靠基督恩典的大能，無人能從罪回轉。——這就是我與他們所立的約——就是救主要來到他們這裏——就是我的靈必不離開他們，如接著所說的，Isa 59:21。神對以色列所定的恩惠旨意成了聖約的內容，那不能說謊的神不能不對之忠實。他們是聖約的子孫，Ac 3:25。使徒加上：那時我要赦免他們的罪，有人以為這是指 Isa 27:9，或僅僅指前面的話——*消除罪惡。*罪的赦免被奠定為新約一切福分的根基（Heb 8:12）：*因為我要寬恕。*如今從這一切他推論：神確實為那一民存留了極大的憐憫，與這些豐盛應許的幅度相稱：他以這真理證明他的推論（Ro 11:29）：*因為神的恩賜和選召是沒有後悔的。*後悔有時指心思的改變，如此神決不後悔，因他心志專一，誰能轉回他呢？有時指道路的改變，此處即如此理解——暗示那建立在揀選中之神的愛的恆定和不變。那些恩賜和選召是不可改變的；他如此愛的人，就愛他們到底。我們發現神曾後悔造人（Ge 6:6，耶和華後悔造人在地上），也後悔賜人尊榮權力（1Sa 15:11，我後悔立了掃羅為王）；但我們從未發現神後悔賜人恩典，或後悔有效呼召了人；那些恩賜和選召是沒有後悔的。
英文原文
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.
33-36
The Divine Sovereignty (58 AD)
神的主權（主後五十八年）
³³ 深哉，神豐富的智慧和知識！他的判斷何其難測！他的蹤跡何其難尋！
³⁴ 誰知道主的心？誰作過他的謀士呢？
³⁵ 誰是先給了他，使他後來償還呢？
³⁶ 因為萬有都是本於他，倚靠他，歸於他。願榮耀歸給他，直到永遠。阿們！
使徒在本章大半篇幅論述如何調和猶太人的被棄與神的良善之後，在此以對神在這一切中的智慧和主權的承認和讚歎作為結束。在此使徒以極大的情意和敬畏敬拜，
I. 神旨意的隱秘：深哉！在對待猶太人和外邦人的這些作為中；或一般地，整個福音的奧秘——我們不能完全領會的。——神豐富的智慧和知識——他在籌劃並藉基督推進我們救贖之工中所顯智慧和知識的豐富實例，這深度是天使也詳細察看的，1Pe 1:12。何況任何人的理智要說明其方法、緣由、旨意和範圍，更是困惑。保羅對神國的奧秘，與任何純粹的人一樣熟悉；然而他在這默想中承認自己的為難，既絕望找到底，就謙卑地坐在岸邊，敬拜那深度。那些在這不完全的狀態中知道最多的人，不能不對自己的軟弱和短視最有感受；在一切研究以及其中一切成就之後，他們在此仍不能因黑暗而以言語將之理出次序。讚美祢以靜默為祭，Ps 65:1。——豐富的深度。人各樣的財富都是淺的，你很快看見底；但神的財富是深的（Ps 36:6）：你的判斷如同深淵。神的旨意中不僅有深度，更有財富——那表示寶貴而有價值之物的豐富——神的旨意之維度如此完整；它們不僅有深度和高度，更有寬度和長度（Eph 3:18），且超過知識，Ro 11:19。——神豐富的智慧和知識。他以一個清楚、確定、無誤的觀點看見一切——一切現在的、過去的、將來的事——一切在他面前都是赤露敞開的：這是他的知識。他統管並安排萬有，引導和支配萬有歸於他自己的榮耀，並在一切中成就他自己的旨意和計劃；這是他的智慧。而這兩者的浩大範圍是如此深度，非我們所能測量，我們在默想中很快就會迷失自己。這樣的知識奇妙，是我不能測的，Ps 139:6。對照 Ro 11:17,18。——他的判斷何其難測！即他的計謀和旨意：他的蹤跡，即那些計謀和旨意的執行。我們不知道他所設計的。當車輪開始轉動、護理已開始運行，我們仍不知道他在考量甚麼；那是何其難尋。這不僅推翻了我們對神旨意一切積極的結論，更限制了我們一切好奇的探究。隱秘的事不屬於我們，申 29:29。神的道在海中，Ps 77:19。對照伯 23:8,9，Ps 97:2。他所作的我們如今不知道，Joh 13:7。我們不能說明神的作為，也不能藉著搜索找出神來。見伯 5:9,9:10。他口中的判斷——我們本分之道，感謝神，是清楚易行的，那是大道；但他手中的判斷——他護理的道路，卻是黑暗隱秘的，所以我們不可窺探，而當默默敬拜和順服。使徒特別是論到那奇特的轉折——丟棄猶太人並接納外邦人，且定意在適當時候再收納猶太人；這是奇特的作為——揀選一些，拒絕另一些，且都不照人所揣測的可能性。父啊，是的，因為你的美意本是如此。這些是無法說明的方法，關於這些我們只能說：深哉！——何其難尋，anexichniastoi——*不能追尋。*神在他身後不留足跡或印記，不在他之後使一條路發光；他護理的路徑每早晨都是新的。他不如此頻繁地走同一條路以至於形成軌跡。*我們所聽於他的是何等微小的聲音！*伯 26:14。接著是（Ro 11:34），*誰知道主的心？*是否有受造物作過他的內閣議員，或如基督一般躺在父的懷裏？是否有誰蒙他傳授了他的旨意，或能在他護理的作為上一眼看出他所取的道路？神與人之間、創造主與受造物之間的距離和不相稱如此之大，以致永遠排除了這類親密和熟絡的想法。使徒發出同樣的挑戰（1Co 2:16）：*誰知道主的心？*然而他在那裏加上，但我們是有基督的心了，這暗示藉著基督，有他聖靈的真信徒對神的心思知道得足以使他們幸福。那知道主心意的人已經將他表明出來，Joh 1:18。所以，我們雖不知道主的心，但若我們有基督的心，我們就有夠了。耶和華與敬畏他的人親密，Ps 25:14。*我所要作的事豈可瞞著亞伯拉罕呢？見 Joh 15:15。——誰作過他的謀士呢？*他不需要謀士，因為他無限智慧；也沒有任何受造物能作他的謀士；那如同點燭於太陽。這似乎指那段經文（賽 40:13,14），*誰曾測度耶和華的靈，或作他的謀士指教他呢？他與誰商議？*等等。這是神關於創造之工對約伯的挑戰的要旨（伯 38:1-41），也適用於他護理的一切方法。任何人要向神定規條、或教他如何治理世界，都是無意義的。
II. 神旨意的主權。在這一切事上神作為自由行事者行事，隨己意而行，因他要行而行，不對他的任何事務交賬（伯 23:13,33:13），然而在他毫無不義。為澄清這一點，
1. 他挑戰任何人證明神欠他（Ro 11:35）：*誰是先給了他？*在一切受造物中，有誰能證明神虧欠他？我們為他所作的、或獻給他的，都必須帶著那個承認——這承認永遠是對這類要求的屏障（代上 29:14）：*萬物都從你而來，我們把從你而得的獻給你。*我們所能盡的一切本分不是報答，而是歸還。若有人能證明神欠他的債，使徒在此為償付作保，並以神的名宣告：償付已經預備好了：*使他後來償還。*神確實不會叫任何人因他而受損；但從未有任何人敢作這樣的要求，或試圖證明它。這在此暗示，(1.) 為要止息猶太人的喧嚷。當神從他們手中取去他們有形的教會特權時，他不過是取回自己的：他豈不可以隨自己的意思處置自己的——在他所喜悅之處、他所喜悅之時，賜下或保留他的恩典嗎？(2.) 為要止息外邦人的狂妄。當神差遣福音到他們中間、並賜給他們中間許多人恩典和智慧去接受時，這不是因為他欠他們如此大的恩惠，或他們能要求之為債，而是出於他自己的美意。
2. 他將一切歸於神的主權（Ro 11:36）：因為萬有都是本於他，倚靠他，歸於他——即神是萬有中的萬有。天地間的一切（特別是那些關乎我們救恩的事、那些屬乎我們平安的事）都是本於他——藉著創造；倚靠他——藉著護理的影響；使之歸於他——在它們最終的趨向和結果上。本於神——作為萬有的泉源和源頭；藉著基督——神人——作為傳遞的媒介；歸於神——作為最終的目的。這三者總括了神對其受造物一切因果關係：本於他——作為頭一個有效因；倚靠他——作為最高的指引因；歸於他——作為最終的目的因；因為耶和華所造的都是為他自己，啟 4:11。既然萬有都是本於他、倚靠他，那就有一切理由使萬有都歸於他、為他。這是必然的循環；江河既從海領受了水，就再將水歸還海，傳 1:7。凡事為榮耀神而行，是化必然為美德；因為萬有至終必歸於他，無論我們願意與否。所以他以簡短的頌讚作為結束：*願榮耀歸給他，直到永遠。阿們！*神作為第一因、主權統治者和最終目的的普世作為，當是我們敬拜的題材。如此他一切的作品客觀地讚美他；但他的聖徒主動地稱頌他；他們將一切受造之物所供獻的題材之讚美傳遞給他，Ps 145:10。保羅已詳細論述了神關乎人的旨意，以極大的精確性探討這問題；但歸根究底，他以承認神的主權作為結束——一切這些事最終必歸於此，心思在其中才能安全而甘甜地安息。這若不是經院式的辯論方式，卻是基督徒的辯論方式。無論前提為何，讓神的榮耀作結論；特別是當我們論到神的旨意和作為時，最好將我們的論證轉為敬畏而嚴肅的敬拜。得榮耀的聖徒——他們對這些奧秘看得最深——從不爭辯，卻讚美到永遠。
英文原文
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.
使徒既已將猶太人被棄絕這一大真理與對列祖所作的應許加以調和，便在本章進一步設法緩和其中的嚴厲之處，使其與神總體的良善相協調。人或會說：「這樣，神棄絕了他的百姓嗎？」因此使徒在本章着手回答這反對，並從兩方面進行：一、他詳細說明這忿怒中所攙雜的憐憫（羅11:1-32）。二、他由此推論神無限的智慧和主權，並以對神的敬拜頌讃作為本章和這主題的結束（羅11:33-36）。