John Calvin Commentary Romans 11:22

"Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God`s goodness, if thou continue in his goodness: otherwise thou also shalt be cut off." — Romans 11:22 (ASV)

See then, etc. By laying the case before their eyes, he more clearly and fully confirms the fact that the Gentiles had no reason to be proud. They saw in the Jews an example of God’s severity, which ought to have terrified them; while in themselves they had an evidence of His grace and goodness, by which they ought to have been stimulated to thankfulness only, and to exalt the Lord and not themselves.

The words mean the same, as if he had said: “If you exult over their calamity, think first what you have been; for the same severity of God would have hung over you, if you had not been delivered by His gratuitous favor. Then consider what you are even now; for salvation will not continue for you unless you humbly recognize the mercy of God. For if you forget yourself and arrogantly exult, the ruin into which they have fallen awaits you. It is not indeed enough for you to have once embraced the favor of God, unless you follow His call throughout the whole course of your life.”

Indeed, those who have been illuminated by the Lord ought always to think of perseverance. For they do not continue in the goodness of God if, after responding to God's call for a time, they eventually begin to loathe the kingdom of heaven; by their ingratitude, they then justly deserve to be blinded again.

But, as we have already said, he does not address each of the godly separately; he makes a comparison between the Gentiles and the Jews. It is indeed true that each individual among the Jews received the reward due to his own unbelief when they were banished from the kingdom of God, and that all from among the Gentiles who were called were vessels of God’s mercy; yet the particular design of Paul must be kept in mind.

For he wanted the Gentiles to depend on the eternal covenant of God, so as to connect their own salvation with that of the elect people. Then, so that the rejection of the Jews would not cause offense (as if their ancient adoption were void), he wanted them to be terrified by this example of punishment, leading them to reverently regard God’s judgment. For from where does such great license for speculative questions arise, if not because we almost neglect to consider those things that ought to have duly taught us humility?

But as he speaks not of the elect individually, but of the whole body, a condition is added: If they continued in his kindness. I indeed allow that as soon as anyone abuses God’s goodness, he deserves to be deprived of the offered favor. However, it would be improper to say of any particular godly person that God had mercy on him when He chose him, on the condition that he would continue in His mercy, because the perseverance of faith, which completes in us the effect of God’s grace, flows from election itself.

Paul then teaches us that the Gentiles were admitted into the hope of eternal life on the condition that they, by their gratitude, retained possession of it. Indeed, the defection of the whole world that happened afterward was dreadful, and this clearly proves that this exhortation was not superfluous.

For when God had, almost in a moment, watered the world with His grace, so that religion flourished everywhere, soon after, the truth of the gospel vanished, and the treasure of salvation was taken away. And from where did such a sudden change come, if not because the Gentiles had fallen away from their calling?

Otherwise you also shall be cut off, etc. We now understand in what sense Paul threatens them with being cut off, even though he has already allowed them to have been grafted into the hope of life through God’s election. For, first, although this cannot happen to the elect, they still need such warning in order to subdue the pride of the flesh. Since this pride is truly opposed to their salvation, it ought justly to be terrified with the dread of perdition.

Therefore, insofar as Christians are illuminated by faith, they hear for their assurance that the calling of God is irrevocable. But insofar as they carry about them the flesh, which wantonly resists the grace of God, they are taught humility by this warning: “Take heed lest you be cut off.” Secondly, we must keep in mind the solution I mentioned before: Paul is not speaking here of the special election of individuals but sets the Gentiles and Jews in opposition to one another. Therefore, these words are not addressed so much to the elect as to those who falsely gloried that they had obtained the place of the Jews. Indeed, he speaks to the Gentiles generally and addresses the whole body collectively, among whom were many who were faithful, as well as those who were members of Christ in name only.

But if it is asked regarding individuals, “How could anyone be cut off from the grafting, and how, after being cut off, could he be grafted in again?”—keep in mind that there are three modes of grafting, and two modes of being cut off. For instance:

1. The children of the faithful are grafted in, to whom the promise belongs according to the covenant made with the fathers.
2. Also grafted in are those who indeed receive the seed of the gospel, but it strikes no root, or it is choked before it produces any fruit.
3. Thirdly, the elect are grafted in, who are illuminated for eternal life according to the immutable purpose of God.

The first type are cut off when they refuse the promise given to their fathers or do not receive it because of their ingratitude; the second type are cut off when the seed is withered and destroyed. Since the danger of this hangs over all, with regard to their own nature, it must be allowed that this warning Paul gives applies in a certain way to the faithful, lest they indulge themselves in the sloth of the flesh. But with regard to the present passage, it is enough for us to know that the vengeance God executed on the Jews is also pronounced on the Gentiles if they become like them.