Romans 11:1

[In the tenth chapter Paul's argument for gospel universality only required him to show by Scripture that the Gentiles were to be received independently; i. e., without first becoming Jews. But the Scripture which best established this fact also proved a larger, greater fact; viz., that the reception of the Gentiles would so move the Jews to anger and jealousy that they would, as a people, reject the gospel, and thereby cease to be a covenant people, and become a cast-off, rejected nation. This fact is so clearly and emphatically proved that it might be thought that, as Tholuck puts it, "the whole nation, conjointly and severally, had, by some special judgment of God, been shut out from the Messiah's kingdom." The denial of this false inference is the burden of the section now before us. In this section he will show that the casting off of Israel is not total, but partial: in the next section he will show that it is not final, but temporary.] XI. I say then Again, as in [verses 18 and 19 of the previous chapter, Paul, for the benefit of the Jewish objector, draws a false inference from what has been said, that he may face it and correct it], Did God cast off his people? [Apparently, yes; but really, no. He had only rejected the unbelieving who first rejected him. True, these constituted almost the entire nation; but it was not God's act that rejected them; it was what they themselves did in rejecting God in the person of his Son that fixed their fate. Israel as believing was as welcome and acceptable as ever. So God has not rejected them. "The very title his people," says Bengel, "contains the reason for denying it." Comp. 1 Samuel 12:22) God had promised not to forsake his people (Psalms 94:14). He kept the promise with those who did not utterly forsake him, but as to the rest, the majority, Jesus foretold that the kingdom should be taken from them (Matthew 21:41-43). Comp. Matthew 22:7; Luke 21:24] God forbid. [A formal denial to be followed by double proof.] For I also am an Israelite [De Wette, Meyer and Gifford construe this as equal to: I am too good a Jew, too patriotic, to say such a thing. As if Scripture were warped and twisted to suit the whims and to avoid offending the political prejudices of its writers! If Paul was governed by his personal feelings, he ceased to be a true prophet. Had he followed his feelings, instead of revealed truth, he would have avoided the necessity for writing the sad lines at Romans 9:1-3. The true meaning is this: God has not cast away en masse, and without discrimination or distinction, the totality of his ancient people, for I myself am a living denial of such a conclusion; or, as Eubank interprets it, such a concession would exclude the writer himself (as to whose Christianity no Jew has ever had any doubts). "Had it been," says Chrysostom, "God's intention to reject that nation, he never would have selected from it the individual [Paul] to whom he was about to entrust [had already entrusted] the entire work of preaching and the concerns of the whole globe, and all the mysteries and the whole economy of the church"], of the seed of Abraham ["A Jew by nurture and nation" (Burkitt). Not a proselyte, nor the son of a proselyte, but a lineal descendant from Abraham. Compare his words at Acts 22:28], of the tribe of Benjamin. [Comp. Philippians 3:5. Though the apostle had reason to be proud of his tribe as furnishing the first king in Saul (1 Samuel 9:16) and the last Biblical queen in Esther (Esther 2:17), yet that is not the reason for mentioning Benjamin here. He is showing that God had not cast off the Theocracy, and he mentions himself as of Benjamin, which was second only to Judah in theocratic honor. On the revolt of the ten tribes it constituted with Judah the surviving Theocracy (1 Kings 12:21), and after the captivity it returned with Judah and again helped to form the core or kernel of the Jewish nation (Ezra 4:1; Ezra 10:9). The apostle was no Jew by mere family tradition (Ezra 2:61-63; Nehemiah 7:63-65), nor was he of the ten tribes of outcasts, but he was duly registered as of the inner circle, and therefore his acceptance proved the point desired.]