20. But Esaias is very bold,] Or, speaks yet more expressly concerning the offer of salvation to the Gentiles, and their acceptance of it. In the following verse the Apostle observes, that the obstinate infidelity of the Jews, and their rejection of the Gospel, were signified by the same Prophet with equal plainness. Pyle. Chap. XI. St. Paul shews, that though the main body of the Jewish nation are rejected from being God's people, yet they are not universally cast off, but a remnant is saved, who by embracing the Gospel continue a part of His peculiar people in the Church of Christ. Whence it follows, that since this privilege is preserved to them by their obedience to the Gospel, it cannot be had by the observance of the law; and therefore they only who embrace Christianity are now the people of God. Neither hath God rejected the main body of the Jewish nation; but when the conversion of the Gentiles, professing the Gospel in its purity and simplicity, shall be advanced to that degree of fulness which God foresees and intends, it shall become the means of converting the Jews, and so of restoring the whole race of mankind from the death of sin, to a new state of life, in which the earth shall be filled with the knowledge of the Lord, and the people shall be all righteous. Which consideration ought to prevail with the Gentile Christians, not to be highly conceited of themselves, and despise the Jews; but to take heed to preserve their station by a behaviour worthy of the privilege they enjoy, considering that as the Jews were cut off for infidelity, and they have obtained their present station by faithfulness, so unless they persevere in that faithfulness, they too shall be cut off likewise. Neither ought they to despise the Jews as utterly rejected of God, but to esteem them as the children of the Patriarchs, and included in God hath not cast off all Israel. Anno DOMINI 60. The Gentiles may not insult upon them: 20. —Be not highminded.] Vannt not thyself over them, because of thy present condition: "but fear," lest thy case should hereafter be no better than that of the rejected Jews. Drs. Whitby and Wells. The best for there is a promise of their salvation. Anno DOMINI 66. 22.—toward thee, goodness, if thou continue in his goodness:] Infinite mercy on the Gentiles, if they make a fit use of the mercy afforded them: if having received the Gospel, they obey it, and walk worthy of it. Dr. Hammond. —otherwise thou also shalt be cut off.] The Lord is with a people only whilst they are with Him: if they serve and seek Him, He will be found of them; but if they forsake Him, He will cast them off for ever. Burkitt. 23.—for God is able to graff them in again.] God can, and certainly will, receive them again. Dr. Hammond. From the power of God in this place, we may reasonably conclude His will also. Compare chap. xiv. 4; 2 Cor. ix. 8. Dr. Whitby. 24. For if thou wert—graffed contrary to nature—how much more shall these, &c.] This reasoning is very just. The conversion of the Jews, though it hath not yet happened, appears more probable than did the conversion of the Gentiles, before that event took place. Dr. Macknight. 25.—of this mystery.] Concerning the intended calling of the now rejected Jews. Dr. Whitby. Termed a "mystery," because it was hidden or unknown, till revealed. Parkhurst. The Apostle here proves that the rejection of the Jews was neither total nor final; not total, because "blindness happened to Israel" only "in part;" not final, but for a time only, namely, "till the fulness of the Gentiles should be come in," that is, till the time of the more complete conversion of the Gentiles. Burkitt, Dr. Whitby.