Reflecting on the historical fate of his people, Paul does not separate them from the...
Reflecting on the historical fate of his people, Paul does not separate them from the Kingdom to which he bears witness. He does not doubt that the fate of the Jewish people precisely as the people of God is by no means over, that the Jews stumbled on the way into the Kingdom not in order to fall and never rise again (v. 11). The history of the Kingdom is paradoxical: former Gentiles go there ahead of those whom the Savior Himself called first, and the Jews' unwillingness to be first on this path only heats up the enthusiasm of those who are going. But the apostle is sure that at the end of time, when the Kingdom is revealed in all its fullness, his tribesmen will enter it, so that neither the fullness of the Kingdom nor the resurrection itself will be possible without their participation (vv. 12-15).
Paul understands that the people of God, conceived by God even before He created the world, were conceived by God as a people sanctified by His presence, "holy," and this holiness was not the people's privilege, but part of God's plan for the salvation of the world and humanity. That is why it is not determined solely by the historical fate of the Jewish people, within whom God always finds the remnant that corresponds to His plan for what His people should be. In the apostle's expression, the people's "holy root" has not gone anywhere simply because it cannot disappear. Its disappearance would mean the failure of God's whole plan of salvation, and that is impossible by definition.
And if so, then the branches too are made holy by the holy root (v. 16). Paul, as we can see, remains faithful to the prophetic tradition where the attitude toward Gentiles is concerned. The ancient prophets said more than once that in the messianic Kingdom, the remnant of God's people would meet Gentiles who sought the true God and finally found Him. But the apostle understands that God's priorities have remained the same: His people remain His people, and the salvation of former Gentiles is possible only if they acknowledge the fact obvious to Paul, that there is and can be no other people of God besides the one whose history begins with the call of Abraham. To illustrate this position clearly, the apostle uses the image of grafting and cultivating a wild olive tree, something that would be completely impossible if, first, there did not exist a "good" olive tree, a cultivated variety, and if, second, no gardener were found who was able and willing to perform such an operation (vv. 17-24).
As we can see, for Paul the history of the people of God is one single spiritual process, in which the fate of the Jewish people, the ministry of the remnant, and the history of the Kingdom become one whole.
11
11:1 Hath God rejected his whole people - All Israel? In no wise.Now there is "a remnant" who believe, Rom 11:5; and hereafter "all Israel will be saved," Rom 11:26.
11:2 God hath not rejected that part of his people whom he foreknew - Speaking after the manner of men. For, in fact, knowing and foreknowing are the same thing with God, who knows or sees all things at once, from everlasting to everlasting.Know ye not - That in a parallel case, amidst a general apostasy, when Elijah thought the whole nation was fallen into idolatry, God "knew" there was "a remnant" of true worshippers.
11:3 Ki1 19:10.
11:4 To Baal - Nor to the golden calves.
11:5 According to the election of grace - According to that gracious purpose of God, "He that believeth shall be saved."
11:6 And if by grace, then it is no more of works - Whether ceremonial or moral. Else grace is no longer grace - The very nature of grace is lost. And if it be of works, then it is no more grace: else work is no longer work - But the very nature of it is destroyed. There is something so absolutely inconsistent between the being justified by grace, and the being justified by works, that, if you suppose either, you of necessity exclude the other. For what is given to works is the payment of a debt; whereas grace implies an unmerited favour. So that the same benefit cannot, in the very nature of things, be derived from both.
11:7 What then - What is the conclusion from the whole? It is this: that Israel in general hath not obtained justification; but those of them only who believe. And the rest were blinded - By their own wilful prejudice.
11:8 God hath at length withdrawn his Spirit, and so given them up to a spirit of slumber; which is fulfilled unto this day. Isa 29:10
11:9 And David saith - In that prophetic imprecation, which is applicable to them, as well as to Judas. A recompence - Of their preceding wickedness. So sin is punished by sin; and thus the gospel, which should have fed and strengthened their souls, is become a means of destroying them. Psa 69:22-23
11:11 Have they stumbled so as to fall - Totally and finally? No But by their fall - Or slip: it is a very soft word in the original.Salvation is come to the gentiles - See an instance of this, Act 13:46.To provoke them - The Jews themselves, to jealousy.
11:12 The first part of this verse is treated of, Rom 11:13, etc; the latter, How much more their fulness, (that is, theirfull conversion,) Rom 11:23, etc
So many prophecies refer to this grand event, that it issurprising any Christian can doubt of it. And these are greatly confirmed by the wonderful preservation of the Jews as a distinct people to this day. When it is accomplished, it will be so strong a demonstration, both of the Old and New Testament revelation, as will doubtless convince many thousand Deists, in countries nominally Christian; of whom there will, of course, be increasing multitudes among merely nominal Christians. And this will be a means of swiftly propagating the gospel among Mahometans and Pagans; who would probably have received it long ago, had they conversed only with real Christians.