Matthew Henry Commentary Romans 11

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 (Psalms 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 endure long; and we have our eyes darkened, if we are bowed down in worldly-mindedness.

The gospel is the greatest riches of every place where it is present. Therefore, as the righteous rejection of the unbelieving Jews was the occasion for such a large multitude of the Gentiles being reconciled to God and at peace with him, the future receiving of the Jews into the church would be such a change that it would resemble a general resurrection of the dead in sin to a life of righteousness. Abraham was like the root of the church.

The Jews continued as branches of this tree until, as a nation, they rejected the Messiah; after that, their relation to Abraham and to God was, as it were, cut off. The Gentiles were grafted into this tree in their place, being admitted into the church of God. Multitudes were made heirs of Abraham's faith, holiness, and blessedness. It is the natural state of every one of us, to be wild by nature.

Conversion is like the grafting in of wild branches into the good olive tree. The wild olive was often grafted into the fruitful one when it began to decay, and this not only brought forth fruit but also caused the decaying olive to revive and flourish. The Gentiles, of free grace, had been grafted in to share advantages. They ought, therefore, to beware of self-confidence, and every kind of pride or ambition; lest, having only a dead faith, and an empty profession, they should turn from God and forfeit their privileges.

If we stand at all, it is by faith. We are guilty and helpless in ourselves, and are to be humble, watchful, afraid of self-deception, or of being overcome by temptation. Not only are we at first justified by faith, but also kept to the end in that justified state by faith only; yet, by a faith which is not alone, but which works by love to God and man.

Of all judgments, spiritual judgments are the most severe; of these the apostle is here speaking. The restoration of the Jews is, in the natural order of things, considerably less unlikely than the call of the Gentiles to be the children of Abraham. And though others now possess these privileges, it will not prevent them from being admitted again. By rejecting the gospel, and by their indignation at its being preached to the Gentiles, the Jews had become enemies to God; yet they are still to be favored for the sake of their pious forefathers.

Though at present they are enemies to the gospel because of their hatred for the Gentiles; yet, when God's appointed time arrives, that hatred will no longer exist, and God's love for their forefathers will be remembered. True grace does not seek to confine God's favor. Those who find mercy themselves should endeavor that, through the mercy they have received, others also may obtain mercy.

It is not that the Jews will be restored to have their priesthood, temple, and ceremonies again; an end has been put to all these. Instead, they are to be brought to believe in Christ, and truly become one sheepfold with the Gentiles, under Christ the Great Shepherd. The captivities of Israel, their dispersion, and their being shut out from the church are emblems of the believer's corrections for wrongdoing. And the Lord's continued care for that people, and the final mercy and blessed restoration intended for them, show the patience and love of God.

The apostle Paul knew the mysteries of the kingdom of God as well as anyone ever has; yet he confesses himself to be at a loss. Despairing of finding the bottom, he humbly sits down at the edge and adores the depth. Those who know most in this imperfect state feel their own weakness most. There is not only depth in the Divine counsels but also riches—an abundance of what is precious and valuable. The Divine counsels are complete; they have not only depth and height but also breadth and length (Ephesians 3:18), and that surpassing knowledge.

There is such a vast distance and disproportion between God and man, between the Creator and the creature, that it forever bars us from the knowledge of His ways. Who can teach God how to govern the world? The apostle adores the sovereignty of the Divine counsels. All things in heaven and earth—especially those relating to our salvation and belonging to our peace—are all from Him by way of creation and through Him by way of providence, so that they may be for Him in their end.

All things are from God, as the Spring and Fountain of all; through Christ; to God, as the end. These truths encompass all God's relations to His creatures. If all things are from Him and through Him, all should be to Him and for Him. Whatever begins, let God's glory be the end. Especially, let us adore Him when we speak of the Divine counsels and actions. The saints in heaven never dispute but always praise.