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. 26. And so all Israel shall be saved.] That is, called and put into a state of salvation. Dr. Whitby. Shall be converted. Dr. Wells. By coming into the Christian Church, they shall have the means of salvation bestowed on them. Dr. Macknight. It is plain that the salvation which St. Paul speaks of in this discourse, concerning the nation of the Jews and the Gentile world in the gross, is not eternal happiness in heaven, but the profession of the true religion here on earth. That all the Jewish nation may become the people of God again by taking up the Christian profession, may be easily conceived. But that every person of such a Christian nation, shall attain eternal salvation in heaven, no one can imagine to be here intended. Locke. —as it is written, &c.] Hence it appears from the predictions of the Prophets of God, that there shall be a general calling of the Jews to the faith of the Gospel before the second coming of Christ. Burkitt. It has been well remarked, that, as this Epistle was written long after the most remarkable conversion of the Jews by the first preaching of the Apostles, and after St. Paul had been about thirty years engaged in his work, it appears that the prophecies relating to the calling of the Jews were not accomplished then, and consequently are not yet accomplished. Dr. Doddridge. 28.—they are enemies] To God; that is, they are no longer the people of God: but then this is "for your sakes," the fall and diminishing of them being the enriching of you; you being admitted to be the people of God on their being cast off. Dr. Wells. —but as touching the election.] Namely, of that nation to be an holy people to Himself. Dr. Whitby. The very persons here said to be "beloved" in respect of "the election," are in the preceding clause said to be "enemies" in respect of "the Gospel." Wherefore this election cannot be of individuals to eternal life, but it is that national election, whereby the Jews were made the Church and people of God. In respect of that "election" the Jews are still "beloved" of God. For although they be cast off for their unbelief, yet in consequence of the promises made to their fathers they are in some future period to become the people of God by believing the Gospel. Dr. Whitby remarks, that there is a twofold "election" of the Jews mentioned in this chapter: one, whereby they were made the people of God through their natural descent from the fathers, and which Moses has described, Deut. vii. 6—8. The other, whereby such of them as believed in Christ, were made the people of God under the Gospel dispensation. This latter "election" is mentioned in the seventh verse. Dr. Macknight. 29. For the gifts and calling of God are without repentance.] God will not repent of the special favours allowed to this people, and His promises made to their fathers. Dr. Hammond. The reason is, because promises of this kind are founded upon such grounds as cannot be altered; even upon the original fixed and permanent designs, intentions, and constitutions of all-wise Providence in the government of the world through successive ages, of God's judgments are unsearchable. Anno DOMINI 68. Or, obeyed. Or, obeyed. Or, shall them all up together.