come to pass. The jealousy of the Jewish nation was provoked, nay, their anger and malice excited, because a people whom they had considered as no people had been turned from their vanities to serve the living and true God. "God had granted unto the Gentiles also repentance unto life." And was there unrighteousness with God, who had shown compassion to the ignorant, and removed the light from those who wilfully closed their eyes against it? The chief priests and elders could not resist the force of conviction, when the conduct of their nation was set before them in a parable. Jesus asked, "When the lord of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, who shall render him the fruit in their seasons." Thus they acknowledged the justice of God, who would be found of them that sought him not, and made manifest unto them that asked not after him, having compassion upon their ignorance; whilst he withdrew the blessing from a disobedient and gainsaying people, who "would not that he should reign over them:" who "set at nought his counsel," and when they were called, refused. "From him that hath not shall be taken away even that which he seemeth to have."3 To individuals as well as nations, a solemn warning is here given. "Seek ye the Lord whilst he may be found, call upon him whilst he is near." to enter in at the strait gate: for many, I "Strive say unto Isa. lv. 6. you, will seek to enter in, and shall not be able.”5 Many shall seek too late for the mercy, which "in the acceptable time, the day of salvation," they refused. Like the foolish virgins, they shall say, "Lord, open to us!" and the answer shall be, "I know you not." Then they shall appeal to the Saviour, but in vain. Now he appeals to them: (and now let the appeal be heard!) "Behold I stand at the door, and knock; if any man will hear my voice, and open the door, I will come in unto him, and sup with him, and he with me."7 LECTURE XXXI. THE DIFFERENCE BETWEEN THE BELIEVING AND THE UNBELIEVING ISRAELITES. ROMANS Xi. 1—10. 1. I say then, Hath God cast away his people? God forbid. For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin. The Jews were no longer the favoured people of God. He would take away from them the inheritance and give it to others, who should succeed to the place which they had forfeited. This has been already declared, and shown to be most just. They had not received Him whom God sent to be "a Prince and a Saviour:" and they must be content to Matt. xxv. 11, 12. 5 Luke xiii. 24. 7 Revel. iii. 20. see those who did receive him sit down in the kingdom of God, whilst they themselves were thrust out. But was there no exception? God forbid that there should be no exception. Paul was himself an Israelite; and had the feelings of an Israelite; and he rejoices that God had still reserved a portion of "the holy seed;"1 those whom he had foreknown from the beginning, who had "not consented to the counsel and deed" of their countrymen, but believed in Him whom they rejected. It was in this, as it had been seven hundred years before. 2 2. God hath not cast away his people which he foreknew. Wot ye not what the Scripture saith of Elias? how he maketh intercession with God against Israel, saying, 3. Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5. Even so then at this present time also there is a remnant according to the election of grace.5 6. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. Paul was an Israelite. Yet he was not cast away. He was a chosen vessel unto God. The other apostles were Israelites; and the five hundred brethren, by whom the Lord was seen before his ascension; and the "thousands of Jews which believed," whom Paul found at Jerusalem: these are they whom the 1 Isa. vi. 13. 3 1 Kings xix. 8. 5 Ch. ix. 27. 6 2 Luke xxiii. 15. 4 ἐντυγχάνει, pleads. 6 Acts xxi. 20. mercy of God had made to differ from others; they whose eyes he had seen fit to open, that they might see what others would not see, and receive what their countrymen refused. When Paul preached at Iconium, (Acts xiv. 1-3,) "the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren." Yet "a great multitude, both of the Greeks and also of the Jews, believed." Here then was a remnant, as in Elijah's time, according to the election of grace; chosen by God's mercy, in agreement with the original mercy which selected Israel from among all the nations of the earth: a company now united to God in the covenant of the Gospel, instead of "putting it from them, and counting themselves unworthy of eternal life." And the mention of grace, reminds the apostle of what he had been before so earnestly arguing: that salvation, to whomsoever it comes, comes of free mercy; "not of works, that any man should boast." Though these are not, like the unbelieving part of the nation, "appointed unto wrath," still their salvation is of grace. There is no other salvation than of grace: no other acceptance of eternal life, except as "the gift of God through Jesus Christ." This must be ever borne in mind. If we say that these are saved by their works, by their righteousness and holiness; if we even make their faith a work, and assign a merit to it :-then grace is no more grace ; and the difference is no longer maintained between the works of man which earn reward, and the mercy of God which is freely bestowed. As Paul had 7 Τω εἰπειν ἐκλογὴν, έδειξεν ἐκεινων την δοκιμην. τω δε είπειν χαριτος, έδειξε του Θεου την δωρεαν. Chrys. shown before, "To him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth in him that justifieth the ungodly; his faith is counted for righteousness. It is, therefore, of God's mere goodness, that as there was a remnant of old, who did not bow the knee to Baal; so there is at this present time a remnant, whom he has not cast away, because they have believed in him to whom "every knee shall bow;" have "confessed that Jesus Christ is Lord, to the glory of God the Father."9 7. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8. (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear ;)1 unto this day. 9. And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: 10. Let their eyes be darkened, that they may not see, and bow down their back alway. 66 The fact is clear, and cannot be denied. Israel hath not obtained that which he seeketh for. Going about to establish their own righteousness, they have not submitted themselves to the righteousness of God." A portion has received God's favour. To that remnant which he has chosen to himself, Christ has been "made wisdom and righteousness and sanctification and redemption." The rest are blinded. The prophecy has become true, which pronounced 8 Ch. iv. 4; Deut. ix. 4. 9 Phil. ii. 10. 2 Ps. Ixix. 22. |