Romani 11:28,29

DISCOURSE: 1900
THE JEWS STILL BELOVED OF GOD, FOR THEIR FATHERS’ SAKE

Romani 11:28. As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers sakes. For the gifts and calling of God are without repentance.

IT is strange, that, when so much is spoken in the Holy Scriptures respecting the Jews, they should occupy so little the attention of the Christian world. We see them as monuments of God’s indignation; but never inquire, or but superficially inquire, either into the reasons of his conduct towards them, or into his ulterior designs respecting them. Were we to say that they were enemies to God for our sakes, we should be told that it was impossible: and were we to speak of them as yet objects of God’s love, we should so astonish our hearers, as to make them cry out, in the language of Ezekiel’s auditors, “Ah, Lord God, doth he not speak parables [Note: Ezechiele 20:49.

]?” But the whole of their present state is a “mystery [Note: ver. 25.],” a great and stupendous mystery [Note: ver. 33.], into which we shall do well to search. For the assisting of you in this inquiry, I have selected the words which we have just read; wherein are declared,

I. The mystery of God in relation to his ancient people—

1. “As concerning the Gospel, they are enemies for our sakes”—

[That they are enemies to God and his Christ, has been abundantly manifested, by their conduct towards all who prophesied of Christ; by their crucifying of the Lord of Glory, when he had put himself in their power; and by their determined rejection of his Gospel, when, with such abundant evidence of its divine origin, it was preached unto them. Unhappily, we have still but too plain proofs that this enmity continues unabated.

They hate the Gospel precisely as they did in the apostolic age, and reject its gracious overtures with disdain.
Now, whence is it that God has suffered their enmity to rise to such an height, and to rankle in their bosoms with such inveterate malignity? The Apostle tells us, He has suffered it “for our sakes.” But how “for our sakes?” What interest can we have in it? This we will endeavour to explain.

God originally chose the Jews for his peculiar people, and vouchsafed to reveal himself exclusively to them. When, by their abuse of his blessings, they had “provoked him to become their enemy [Note: Isaia 63:10.],” he determined to make himself known to the Gentiles, and to transfer to them the blessings which had been so wantonly despised. Therefore he cast off the Jews, and adopted the Gentiles in their place.

But it may he asked, Why should he cast off the Jews, in order to make room for the Gentiles? Was not the heart of the infinitely gracious Jehovah capable of embracing both? And might not the blessings of salvation, like the light and warmth of the sun, be enjoyed by both at once, without any loss or injury to either? I answer, God, no doubt, could have admitted both to enjoy his favour at the same time: but, for reasons best known to himself, he did not see fit to do so.

He had displayed his sovereignty in the choice of the Jews: and now he would glorify the same perfection in the choice of the Gentiles also. His grace is his own; and he will dispense it to whom he will, and at what time he will, and in what measure he will; “nor will he give account to us of any of his matters.” It is not for us to say to him, “What doest thou?” It is our part to acquiesce, with all humility and gratitude, in his sovereign dispensations; and, in reference to them all, to say, with our blessed Lord, “I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father, for so it seemed good in thy sight [Note: Matteo 11:25.

].” Having, then, determined to introduce us to the blessings of salvation, he suffered them to reject these blessings, that so a way might be made for us, to occupy their place, and to possess their inheritance.

This does, I confess, appear a strange and almost incredible statement: and, if it were founded on one particular expression of the Scriptures, we might well doubt the justness of it. But this truth is so often repeated, that we cannot possibly entertain a doubt respecting it. The Apostle tells us, that, “through their fall, salvation is come unto the Gentiles:” that their fall was the riches of the world; that the diminishing of them was the riches of the Gentiles; and that the casting away of them was the reconciling of the world [Note: ver.

11, 12, 15.]. Thus is it unequivocally declared, that the communication of salvation to us was the effect and consequence of their rejection. Shall I go farther than this, and say, that the communication of salvation to us was also the end of their rejection? Yes; mysterious as this is, it is unquestionably true: for the Apostle acquiesces in this very position as undeniable: “Thou wilt say, then, the branches were broken off, that I might be graffed in.

Well: because of unbelief they were broken off [Note: ver. 19, 20.]:” that is, I acknowledge the truth of your position; though, for the vindication of God’s character, I must say, that his breaking of them off from the stock was not a mere act of sovereignty on God’s part: they deserved it richly; and brought it on themselves by their own obstinacy in unbelief: nevertheless, you are right in what you say respecting God’s intentions towards you: he did break them off, that you may be graffed in upon their stock: and the whole of this mysterious dispensation towards them has been permitted “for your sake.”

But think not that they are cast off for ever: for,]

2. “As concerning the election, they are beloved for the fathers’ sakes”—

[The Jews were chosen in Abraham their father; and all his posterity were comprehended in the promises made to him: not indeed in their individual capacity, (for then no one of them, not even Judas himself, could have ever perished,) but nationally, and in their collective capacity; and to them, sooner or later, shall all the promises be fulfilled. The rejection of the great body of the nation had taken place when the Apostle wrote this epistle: but yet he said, that “even at that present time there was among them a remnant according to the election of grace [Note: ver.

5.].” And so may we say at this time; “There is a remnant,” whom God, from time to time, is gathering in from among them, and especially through the instrumentality of the Hebrew New Testament, which to a great extent, is now circulating among them in different quarters of the globe: and, as in the covenant made with Abraham, not all his descendants were comprehended, but only those who should proceed from Isaac and from Jacob; so in the loins of those who are yet alive are millions of millions comprehended; and of them also an elect remnant.

And who shall say how many of them “are ordained to eternal life?” Sure we are, that they will be numerous as the stars of heaven; or rather, “as the sands upon the sea-shore, innumerable.” At whatever period these shall come into the world, God will call them to the knowledge of himself; and give them, if not the possession of the land of Canaan, yet the possession of that better inheritance, which Canaan typified, and which was assured to them in the promises that were made to Abraham.

Those promises were not made to Abraham, Isaac, and Jacob, for themselves only, but for their seed: and “not a jot or tittle of those promises shall ever fail;” all shall be fulfilled in their season: and from respect to the fathers to whom they were made, are the present generation of their descendants yet loved; and to the latest generations shall the elect among them be loved, even as the fathers themselves were loved.

Thus, “as touching the election, are that people,” notwithstanding all their enmity, “yet beloved for their fathers’ sakes;” as God has said: “I know the thoughts that I think towards you; thoughts of peace, and not of evil, to give you an expected end [Note: Geremia 29:11.].”]

All this is secured by,

II.

The determined purpose of his mind towards them—

Exceeding strong is the assertion with which the Apostle confirms the foregoing declarations. The general and unqualified manner in which the assertion is made, will lead us to notice it,

I. As a general truth—

[Certain it is, that “God’s gifts and calling are without repentance.” Whatever God has given, of spiritual and eternal blessings, he has given in consequence of “his own eternal purpose, which he purposed in Christ Jesus before the world began [Note: 2 Timoteo 1:9.]. The favoured persons were not originally chosen on account of any superior goodness that was, or would be, in them [Note: Deuteronomio 9:6.

]; but they were “predestinated to the enjoyment of those blessings, according to the purpose of Him who worketh all things after the counsel of his own will [Note: Efesini 1:11.].” These are strong expressions, I confess: but they are the declarations of God himself; and they reflect the strongest light on the subject we are now considering. For God is an unchangeable Being; as he has said: “I the Lord change not [Note: Malachia 3:6.].”

That there have been occasions on which he has been said to “repent,” I acknowledge: for we are told that he “repented he had made man [Note: Genesi 6:6.]:” as also, “that he had raised Eli to the priestly office [Note: 1 Samuele 2:30.

];” and, that he had made Saul king over Israel [Note: 1 Samuele 15:11; 1 Samuele 15:28.]. On one occasion, God himself says, to those whom, after having brought them out from Egypt, he had determined to exclude from the promised land, “Ye shall know my breach of promise [Note: Numeri 14:34.

].” But we must distinguish between his purposes and his dispensations. His dispensations he may, and does, change: but he changes them agreeably to his eternal purpose, which was, to continue his favour to his people, whilst they should walk worthy of it; and to withdraw it from them, when they should have so abused it, as to render any longer forbearance on his part injurious to the honour of his moral government.

But in himself “there is no variableness, neither shadow of turning [Note: Giacomo 1:17.]:” “nor will he ever forsake his people, for his great name’s sake; because it hath pleased him to make them his people [Note: 1 Samuele 12:22.

].” “Whom he loveth, he will love unto the end [Note: Giovanni 13:1.]:” and of those whom he hath given to his Son, he will suffer “not so much as one to be lost, or ever to be plucked out of his hand [Note: Giovanni 17:11; Giovanni 10:28.].”

But let us more particularly mark this truth,]

2. As bearing upon the point immediately before us—

[The Prophet Micah marks with very peculiar accuracy the distinction between God’s favour as promised to Abraham, and as conferred on Jacob. To Abraham it was altogether “mercy;” because it was promised by God to him and his seed freely: but to Jacob it was “truth;” because it was an accomplishment of the promise previously made: “Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old [Note: Michea 7:20.].”

Now the promises made to Abraham, and his believing seed, were all ratified with an oath, and confirmed with an everlasting covenant [Note: Ebrei 6:13.]: and God gave this double assurance for the more abundant consolation of his people; as the Apostle informs us: “God willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it with an oath; that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us [Note: Ebrei 6:17.

]. On this, then, we rely, even on the immutability of God’s covenant; and from this we infer the certainty that God’s ancient people will be restored to him in due season. Notwithstanding their present disconsolate condition, God’s “eye is yet over them for good;” and, notwithstanding their inveterate hostility to the very name of Christ, he still “loves them;” and never will repent of the gifts he has bestowed upon them, or of the calling wherewith he has called them: for “He is not a man, that he should lie; nor the son of man, that he should repent [Note: Numeri 23:19.

].” We may say therefore with the Apostle, in the preceding context, “All Israel shall be saved: as it is written, There shall come out of Zion, the Deliverer, and shall turn away ungodliness from Jacob: for this is God’s covenant with them, when he shall take away their sins [Note: ver. 26, 27.].”]

I now confidently make my appeal to you; and ask,
1.

Do we not find here a just occasion for gratitude?

[We admire, as well we may, the blessedness of God’s chosen people in the days of David and Solomon, especially when compared with the blindness and ignorance of the heathen nations around them. But far more elevated is our state at this day, inasmuch as the effusion of the Holy Spirit upon us is more abundant [Note: Giovanni 7:39; Tito 3:6.

], and our advantages for fruitfulness are proportionably increased. Do but reflect on your situation as graffed on the good olive-tree; and look upon the stock, the wretched, worthless stock, from which you have been taken: shall not this mercy fill you with unutterable joy? Verily, if you do not bless, and magnify, and adore the goodness of your God, “the very stones will cry out against you.”]

2. Have we not here, also, a loud call for our compassion?

[Come, and survey the ground on which the olive-tree is growing: see how it is strewed with branches, with dead and withered branches, that have been broken off from the stem: and then consider that they have been reduced to this state “for your sakes,” and “broken off on purpose that you might be graffed in [Note: ver. 19, 20.].” Look on them, I say, and tell me whether your bowels should not yearn over them; and whether you ought not to exert yourselves to the utmost in their behalf? Did we but bear in mind this mysterious truth, methinks it would be impossible for us to view a Jew and not weep over him, and pour out our souls in fervent intercession for him, and labour to the uttermost to effect his restoration to the Divine favour.]

3. Is there not also abundant encouragement for our exertions?

[That “God is able to graff in again” the natural branches, we can have no doubt. And is he not engaged to do so, by promise and by oath? Why, then, do we not seek to be instrumental in this blessed work? If we believe that they are yet “beloved of God,” should we not make them objects of our love? Come, let us do this: let us say with ourselves, ‘God helping me, I will never cease to work, till I have been instrumental in graffing in again some one branch.

I see that there is nothing but unbelief that separates them from God; and I will, by every means in my power, endeavour to convince one, that Jesus is the Christ, the Saviour of the world.’ Would we but all adopt this resolution, and implore help from God to carry it into effect, what might we not hope for in the space of a few years? Surely God would hear the united prayers of his people, and favour their united efforts with success.

If only we would “give him no rest,” and “take no rest ourselves,” till we had succeeded in our efforts, we should soon prevail, and behold Jerusalem once more a praise in the earth [Note: Isaia 62:1; Isaia 62:6.].”] [Note: If there be a collection in aid of their conversion, the audience might be urged to shew the measure of their love by the extent of their donations.]