(1) I say then.--Are we to infer from the language of Isaiah just quoted that God has cast away his people? Far be the thought. The Apostle is himself too closely identified with his countrymen to look upon it with anything but horror.

I also.--This appeal to his own descent from Abraham seems to be called forth by the Apostle's patriotic sympathy with his people, and not merely by the thought that he would be included in their rejection. This last explanation, which is that usually given, is less accordant with the generous chivalry of his nature, and does not agree so well with Romans 9:3.

Of the tribe of Benjamin.--And therefore of the purest blood, because the tribes of Judah and Benjamin alone kept up the theocratic continuity of the race after the Exile. (Comp. Philippians 3:5.)

Verses 1-36. - (4) The Jews are not finally rejected, but, through the calling of the Gentiles, will be brought into the Church at last. St. Paul, painfully recognizing the fact of the present exclusion of Israel as a nation from the inheritance of the promises made to their fathers, and having in ch. 9. and 10. accounted for and justified such exclusion, proceeds now to the question - But is Israel as a nation finally rejected after all? He answers - No; impossible! God's ancient covenant with his people stands; the remnant of believers even now is a sign of his continued favour to his ancient people, as was, in the time of Elijah, the remnant that had not bowed the knee to Baal; nor does the fact of its being a remnant only imply now, any more than then, that the nation as such is cast off; and further, the calling of the Gentiles, far from being intended to exclude God's ancient people, will be the means eventually of bringing it wholly in. Such is the apostle's prophetic vision of the future, in view of which he bursts at the end of the chapter into glowing admiration of the inscrutable ways of God. In the course of it also (vers. 17-25) he introduces a warning to Gentile believers not to pride themselves against the Jews because of present preference to them, or to regard their own position of privilege as indefeasible. It must still be borne in mind that it is the position before God of Israel as a nation that is all along in view. Verses 1-6. - I say then, Hath God east away his people! God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not east away his people which he foreknew (or, predetermined. See the same word, Romans 8:29). Wot ye not what the Scripture saith of (rather, in; i.e. in the passage concerning) Elias? how he maketh intercession to God against Israel saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what faith the answer of God (ὁ χρηματισμός, denoting a Divine communication to man; in this case by the "still small voice." Only here in the New Testament; but cf. Matthew 2:12, Ξρηματισθέντες κατ ὄναρ; also Luke 2:26; Acts 10:22; Hebrews 8:5; Hebrews 11:7) unto him? I have left to myself seven thousand men, who have not bowed the knee to Baal. Even so at this present time also there is a remnant according to the election of grace. The usual interpretation of this whole passage, and notably that of the ancients, has been to take the proof of God not having cast off his people as beginning in ver. 1, with "for I also," etc., and all the rest to be in sequence. Chrysostom's explanation of the argument is to the following effect: God has not rejected his ancient people; for I myself am eminently of it; and I have been selected as a chief proclaimer and expounder of the gospel to the world; this would not have been the case if the nation had been cast off. But it may be said to me," You are only one of the ancient people; you are not the people." Nay, but I do not stand alone; there are thousands of Israelite believers as well as myself; and these are God's true people, the people whom he foreknew. And of them there may be more than we are aware of; it is as it was in the days of Elias; he had supposed himself to be left alone; but he was told that there were seven thousand with him who were God's true people still. And so now, there is a faithful remnant, the number of which is known to God alone, which is his people still, according to the election of grace. The same Father further understands the citation of the whole of the passage from 1 Kings 19:14, though not required for the apostle's proof, to be intended as significant. It would have sufficed, he says, to cite only what was said about a remnant being left; but the whole complaint of Elias is cited, so as to show by the way that the present rejection of Christ and persecution of the Church by the majority of the Jews had also its counterpart in ancient times; and thus the apostle, he says, λανθανόντως τὴν κατηγορίαν (i.e. of the unbelieving Jews) αὔξει. It is to be observed that the above interpretation of the passage, which in its main points has been most generally adopted, goes on two suppositions; vie. that "for I also," in ver. 1, is the first part of the proof that Israel is not cast off; and that "which he foreknew," in ver. 2, is intended as a limitation of the meaning of "his people." According to another view, decidedly upheld by Meyer, "for I also" is not part of the proof, but connected with μὴ γέροιτο: "I must needs say, God forbid! being myself a Hebrew of the Hebrews" Then, according to this view, comes the positive statement that God has not east off his people in the same general sense as before, after which the proof begins; the addition of ο} προέγνω not being a limitation of τὸν λαὸν αὐτοῦ, but intended to enforce the idea of the impossibility of the final rejection of the race of Israel (cf. ver. 29; also Psalm 94:14 and 1 Samuel 12:22). The fact that, throughout the chapter, it is Israel as a nation that is in view, and that the coming of the whole nation into the kingdom of Christ is contemplated in the end, adds decided probability to this view of the significance of ο}ν προέγνω, though καὶ γὰρ ἐγὼ, etc., in ver. 1, may still be regarded as possibly part of the proof. St. Paul's designation of himself as "of the seed of Abraham" seems meant to express that he was an Israelite of pure descent, not a proselyte or descended from proselytes. In Philippians 3:5, as well as here, he specifies his tribe as that of Benjamin, the tribe that with Judah had clung to the house of David, and had shared the privileges of Judah. The quotation from 1 Kings 19. is given freely from the LXX., varying a little, but not so as to affect the meaning. One variation is in the feminine, instead of masculine, article before Βάαλ, which has been explained by supposing εἰκόνι understood (so in the Authorized Version, "the image of Baal "), or by there having been a female Baal, or by the god having been supposed androgynous, or by the feminine being used of idols in contempt. St. Paul may possibly have found this reading in his copy of the LXX. The variation is of no importance with regard to the drift of the passage. "According to the election of grace," at the end of ver. 5, does not seem to be directly suggested by the passage cited, but added by St. Paul so as to make plain his position - maintained throughout the Epistle, and about to be pressed in this chapter on the consideration of Gentile Christians - that the calling of all, whether Jews or Gentiles, is "of grace," and not claimable as of right by any on the ground of the merit of their own works. And in order to enforce this position, he adds, And if by grace, then is it no more of works: otherwise grace is no more grace; i.e. the word "grace" loses its essential meaning. [But if of works, then is it no more grace: otherwise work is no more work.] The preponderance of ancient authorities is against the retention of the clause within brackets, which does not seem required. It is the same as in Romans 4:4.

11:1-10 There was a chosen remnant of believing Jews, who had righteousness and life by faith in Jesus Christ. These were kept according to the election of grace. If then this election was of grace, it could not be of works, either performed or foreseen. Every truly good disposition in a fallen creature must be the effect, therefore it cannot be the cause, of the grace of God bestowed on him. Salvation from the first to the last must be either of grace or of debt. These things are so directly contrary to each other that they cannot be blended together. God glorifies his grace by changing the hearts and tempers of the rebellious. How then should they wonder and praise him! The Jewish nation were as in a deep sleep, without knowledge of their danger, or concern about it; having no sense of their need of the Saviour, or of their being upon the borders of eternal ruin. David, having by the Spirit foretold the sufferings of Christ from his own people, the Jews, foretells the dreadful judgments of God upon them for it, Ps 69. This teaches us how to understand other prayers of David against his enemies; they are prophecies of the judgments of God, not expressions of his own anger. Divine curses will work long; and we have our eyes darkened, if we are bowed down in worldly-mindedness.I say then, hath God cast away his people?.... The Alexandrian, copy adds here, "whom he foreknew", as in Romans 11:2, upon the citation of the above passages out of Moses and Isaiah, relating to the calling of the Gentiles, and the rejection of the Jews, the apostle saw an objection would arise, which he here takes up from the mouth of an adversary, and proposes it; in which is suggested, that God has cast away all his people the Jews, according to this count; and if so, where is his covenant with Abraham? what is become of his promises? and how is his faithfulness to be accounted for? and what hope can any Israelite have of ever obtaining salvation? than which, nothing can be thought more injurious to God, and absurd in itself. This was an old prejudice of the Jewish nation, and still continues, that God never would, nor has he cast them away, even in their present condition; it is one of the articles of their creed, received by the Karaites (o), a sect among them, that

"the blessed God , "hath not cast away the men of the captivity", though they are under the chastisements of God; but it is fit that they should every day obtain salvation by the hands of Messiah, the Son of David.''

Now to this objection the apostle makes answer; "first", in his usual way,

God forbid, when anything was objected which was displeasing to him, abhorred by him, which was not agreeable to the perfections of God, to the truth of his word, and promises, and could by no means be admitted of; and next by observing his own case, which was a standing instance to the contrary; for God had chosen him unto eternal salvation, Christ had redeemed him by his blood, and he was effectually called by grace; and as to his eternal state, he had no doubt or scruple about it; and besides, the Lord had made him a minister of the Gospel, had greatly qualified him for that work, had raised him to the high office of an apostle, and had made him very useful to the souls of many, both Jews and Gentiles; and yet he was one of the nation of the Jews, and therefore God had not cast them all away, as the objection insinuates:

for I also am an Israelite; according to the flesh, by lineal descent from Jacob or Israel; see 2 Corinthians 11:22; as well as in a spiritual sense:

of the seed of Abraham; "the grandfather of Israel"; the head of the Jewish nation he was, both of his natural and of his spiritual seed, who is the father of us all:

of the tribe of Benjamin; a very little tribe, which in the time of the Judges was near being destroyed, and, upon the return from the captivity of Babylon, was very small, as it was at this time; and yet God had not cast away this, much less all the tribes of Israel.

(o) Apud Trigland. de Sect. Karaeorum, c. 10. p. 151.