I say then, etc. What he has hitherto said of the blindness and obstinacy of the Jews, might seem to import that Christ at his coming had transferred elsewhere the promises of God, and deprived the Jews of every hope of salvation. This objection is what he anticipates in this passage, and he so modifies what he had previously said respecting the repudiation of the Jews, that no one might think that the covenant formerly made with Abraham is now abrogated, or that God had so forgotten it that the Jews were now so entirely alienated from his kingdom, as the Gentiles were before the coming of Christ. All this he denies, and he will presently show that it is altogether false. But the question is not whether God had justly or unjustly rejected the people; for it was proved in the last chapter that when the people, through false zeal, had rejected the righteousness of God, they suffered a just punishment for their presumption, were deservedly blinded, and were at last cut off from the covenant. The reason then for their rejection is not now under consideration; but the dispute is concerning another thing, which is this, That though they deserved such a punishment from God, whether yet the covenant which God made formerly with the fathers was abolished. That it should fail through any perfidiousness of men, was wholly unreasonable; for Paul holds this as a fixed principle, that since adoption is gratuitous and based on God alone and not on men, it stands firm and inviolable, howsoever great the unfaithfulness of men may be, which may tend to abolish it. It was necessary that this knot should be untied, lest the truth and election of God should be thought to be dependent on the worthiness of men. For I am also an Israelite, etc. Before he proceeds to the subject, he proves, in passing, by his own example, how unreasonable it was to think that the nation was utterly forsaken by God; for he himself was in his origin an Israelite, not a proselyte, or one lately introduced into the commonwealth of Israel. As then he was justly deemed to be one of God's special servants, it was an evidence that God's favor rested on Israel. He then assumes the conclusion as proved, which yet he will hereafter explain in a satisfactory manner. That in addition to the title of an Israelite, he called himself the seed of Abraham, and mentioned also his own tribe; this he did that he might be counted a genuine Israelite, and he did the same in his Epistle to the Philippians, Philippians 3:4. But what some think, that it was done to commend God's mercy, inasmuch as Paul sprung from that tribe which had been almost destroyed, seems forced and far-fetched.

I say then - This expression is to be regarded as conveying the sense of an objection. Paul, in the previous chapters, had declared the doctrine that all the Jews were to be rejected. To this a Jew might naturally reply, Is it to be believed, that God would cast off his people whom he had once chosen; to whom pertained the adoption, and the promises, and the covenant, and the numerous blessings conferred on a favorite people? It was natural for a Jew to make such objections. And it was important for the apostle to show that his doctrine was consistent with all the promises which God had made to his people. The objection, as will be seen by the answer which Paul makes, is formed on the supposition that God had rejected "all his people," or "cast them off entirely." This objection he answers by showing,
(1) That God had saved him, a Jew, and therefore that he could not mean that God had east off all Jews Romans 11:1;
(2) That now, as in former times of great declension, God had reserved a remnant Romans 11:2-5;
(3) That it accorded with the Scriptures that a part should be hardened Romans 11:6-10;
(4) That the design of the rejection was not final, but was to admit the Gentiles to the privileges of Christianity Romans 11:11-24;
(5) That the Jews should yet return to God, and be reinstated in his favor: so that it could not be objected that God had finally and totally cast off his people, or that he had violated his promises.
At the same time, however, the doctrine which Paul had maintained was true, that God had taken away their exclusive and special privileges, and had rejected a large part of the nation.
Cast away - Rejected, or put off. Has God so renounced them that they cannot be any longer his people.
His people - Those who have been long in the covenant relation to him: that is, the Jews.
God forbid - Literally, it may not or cannot be. This is an expression strongly denying that this could take place; and means that Paul did not intend to advance such a doctrine; Luke 20:16; Romans 3:4, Romans 3:6,Romans 3:31; Romans 6:2, Romans 6:15; Romans 7:7, Romans 7:13.
For I am also an Israelite - To show them that he did not mean to affirm that all Jews must of necessity be cast off, he adduces his own case. He was a Jew; and yet he looked for the favor of God, and for eternal life. That favor he hoped now to obtain by being a Christian; and if he might obtain it, others might also. "If I should say that all Jews must be excluded from the favor of God, then I also must be without hope of salvation, for I am a Jew."
Of the seed of Abraham - Descended from Abraham. The apostle mentions this to show that he was a Jew in every respect; that he had a title to all the privileges of a Jew, and must be exposed to all their liabilities and dangers. If the seed of Abraham must of necessity be cut off, he must be himself rejected. The Jews valued themselves much on having been descended from so illustrious an ancestor as Abraham Matthew 3:9; and Paul shows them that he was entitled to all the privileges of such a descent; compare Philippians 3:4-5.
Of the tribe of Benjamin - This tribe was one that was originally located near Jerusalem. The temple was built on the line that divided the tribes of Judah and Benjamin. It is not improbable that it was regarded as a special honor to have belonged to one of those tribes. Paul mentions it here in accordance with their custom; for they regarded it as of great importance to preserve their genealogy, and to be able to state not only that they were Jews, but to designate the tribe and family to which they belonged.

I say then, hath God cast away his people? - Has he utterly and finally rejected them? for this is necessarily the apostle's meaning, and is the import of the Greek word απωσατο, which signifies to thrust or drive away, from απο, from, and ωθεω, to thrust or drive; has he thrust them off, and driven them eternally from him? God forbid - by no means. This rejection is neither universal nor final. For I also am an Israelite - I am a regular descendant from Abraham, through Israel or Jacob, and by his son Benjamin. And I stand in the Church of God, and in the peculiar covenant; for the rejection is only of the obstinate and disobedient; for those who believe on Christ, as I have done, are continued in the Church.

I say then, (1) Hath God cast away his people? God forbid. For (2) I also am an Israelite, of the seed of Abraham, [of] the tribe of Benjamin.
(1) Now the apostle shows how this doctrine is to be applied to others, remaining still in his propounded cause. Therefore he teaches us that all the Jews in particular are not cast away, and therefore we ought not to pronounce rashly of individual persons, whether they are of the number of the elect or not. (2) The first proof: I am a Jew, and yet elected, therefore we may and ought fully to be sure of our election, as has been said before: but of another man's we cannot be so certainly sure, and yet ours may cause us to hope well of others.

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.

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, Psalm 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.

SAME SUBJECT CONTINUED AND CONCLUDED--THE ULTIMATE INBRINGING OF ALL ISRAEL, TO BE, WITH THE GENTILES, ONE KINGDOM OF GOD ON THE EARTH. (Romans. 11:1-36)
I say then, Hath--"Did"
God cast away his people? God forbid--Our Lord did indeed announce that "the kingdom of God should be taken from Israel" (Matthew 21:41); and when asked by the Eleven, after His resurrection, if He would at that time "restore the kingdom to Israel," His reply is a virtual admission that Israel was in some sense already out of covenant (Acts 1:9). Yet here the apostle teaches that, in two respects, Israel was not "cast away"; First, Not totally; Second, Not finally. FIRST, Israel is not wholly cast away.
for I also am an Israelite--See Philippians 3:5, and so a living witness to the contrary.
of the seed of Abraham--of pure descent from the father of the faithful.
of the tribe of Benjamin-- (Philippians 3:5), that tribe which, on the revolt of the ten tribes, constituted, with Judah, the one faithful kingdom of God (1-Kings 12:21), and after the captivity was, along with Judah, the kernel of the Jewish nation (Ezra 4:1; Ezra 10:9).

Hath God cast away his people? In chapter 10 Paul has shown that the Gentiles were to come into God's favor, and the Jews, the chosen people, to be rejected. He now asks whether the Jews were finally cast off. He shows that the rejection was not total, but partial, many Jews being saved; and secondly, that it was not eternal, but finally all Israel would come to Christ.
I also am an Israelite. Hence all Israel is not cast off, since he, an Israelite, is an apostle of Christ. He shows that he is of approved Jewish descent.
God hath not cast away his people whom he foreknew. Israel was the people foreknown, "the chosen people." In Romans 11:1, "his people" refers to the nation; here it must mean the same, not individuals. The nation foreknown and chosen is not totally and eternally cast off. This is what Paul means, and what he devotes the rest of the chapter to proving. He first shows that a portion of Israel is saved.
Know ye not what the Scripture saith of Elias? The passage referred to is found in 1-Kings 19:10. Elijah, a fugitive for his life, in his appeal to God, assumes that all Israel had fallen into the idol worship of Ahab and Jezebel. But there were true worshipers left, although the nation seemed to have fallen away. In what seemed a general apostasy, there were seven thousand left. So, argues the apostle, there are faithful ones left now in Israel.
Not bowed the knee to Baal. Baal was the principal deity of the Phoenicians, and represented the sun. Jezebel, the queen of Ahab, was a Phoenician, and sought to supplant the worship of Jehovah with the worship of Baal. Though it seemed as though she had succeeded, still there were those left who had not bowed the knee to the false God.

Hath God rejected his whole people - All Israel? In no wise. Now there is "a remnant" who believe, Romans 11:5; and hereafter "all Israel will be saved," Romans 11:26.