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NEGLECT OF THE JEWS REPROVED
IT is surprising, considering how minutely the Apostle has explained the subject contained in this chapter, and how strongly he has marked its almost unparalleled importance; it is surprising, I say, that it should so little have attracted the attention of the Christian world. The Apostle, after contemplating it, exclaimed, “O the depths!” But we, after having read his statement times without number, have seen no depths in it; or, at least, none which we have been at all disposed to fathom. There is one point in particular, which, in considering this subject, we have overlooked; and that is, that God still regards the Jews as to a certain degree, his peculiar people; and that, notwithstanding their degradation and depravity, there is a holiness about their whole nation, and a halo, as it were, around the head of every individual belonging to it. The offering of the first-fruits to the Lord sanctified the whole harvest; and the offering of a cake of the first of the dough sanctified the whole lump [Note: Lev_23:10-17 and Num_15:19-21.]. Thus the consecration of the patriarchs to Jehovah conferred on all their posterity a relative kind of holiness: and still more did the separation of Abraham unto the Lord, as “the root” of that elect people, impart a federal holiness to all the branches that should ever spring from it. This relative or federal holiness attached to the whole nation; to the ten tribes, as well as the tribes of Judah and Benjamin: and it adhered to the Jews during their captivity in Babylon, as well as before and after that period. It still continued, also, many years after their crucifixion of their Messiah, and after their privileges had been transferred to the Gentile world. The Apostle, in the words before my text, speaks of it as yet existing: and therefore it must exist at this time, because the reason of the thing exists as much as ever: “If the first-fruit be holy, the lump is also holy; and if the root be holy, so are the branches.” And on this is grounded the admonition to the whole Christian Church, “Boast not against the branches.”
Now, by marking thus the connexion of our text with the preceding context, we shall see the propriety of noticing the use which we are to make of the rejection of the Jews. This awful dispensation should fill us with,
I. Compassion for them—
There is here, as you will perceive, a fact acknowledged—
[“Some, even very many, of the branches have been broken off from the olive-tree which God’s right hand had planted: and we Gentiles, who were only a wild olive-tree, have been graffed into their stock, and are with them at this moment partaking of the root and fatness of the olive-tree.” This fact it is impossible to deny. They, instead of enjoying the ordinances of God’s worship, as in former ages, are scattered over the face of the whole earth, and are utterly incapable of worshipping God according to their law. They have no temple, no priest, no altar, no sacrifice, wherewith to approach their God. But these blessings are transferred to us; and we enjoy them in all their fulness. Through the one sacrifice once offered upon Calvary, we have the most intimate access to God, and a rich effusion of his blessings upon our souls whensoevever we draw nigh unto him in his Son’s name. There is not a privilege that was ever enjoyed by the most favoured of God’s saints in the days of old, but we possess the same, so far as our necessities require it.]
But mark the sad abuse of it that prevails—
[Instead of feeling compassion for the Jews in their present degraded state, we are ready to look down upon them with contempt, and to exult over them, as objects of God’s merited indignation. Thus we “boast against the branches,” and indulge a secret satisfaction in their fall. In fact, we treat them nearly in the way in which they formerly treated the Gentile world. They regarded the Gentiles as “dogs;” and actually designated them by that opprobrious term: and, though that term is not in use amongst us in reference to the Jews, the contempt expressed by it is as deeply rooted in our hearts as ever it was in theirs. But they, in comparison of us, had reason on their side: for the Gentiles, whom they despised, had no knowledge of God whatever, but were bowing down to gods of wood and stone: whereas the Jews are still worshippers of the true and living God; and have been distinguished by him above all other people upon earth; yea, and are still distinguished by his peculiar care, and are reserved as objects wherein he will yet be more than ever glorified; and as instruments, too, whereby he will hereafter dispense his richest blessings to the whole world. Are these, then, to be treated with contempt? Are these to be regarded as “branches, against which it becomes us to boast?”]
Let us hear God’s own correction of this abuse—
[In what have we any right to glory over them? Have they ever been indebted to us, or received any benefits at our hands? Have not we, on the contrary, received from them every blessing that we enjoy? What knowledge have we of God, that has not been transmitted to us from them? What hope have we towards God, that has not arisen from communications made by them? What comfort have we in life, which is not administered by them? What hope have we in death, which is not founded upon information derived from them? What glory can we look for in another world, but that which has been unveiled to us by them? Take from us the instruction which we have received from them, and we shall be reduced at once to all the darkness and misery in which our early ancestors were involved, and in which the whole heathen world are at this very moment immersed. Admirable is the illustration which the Apostle gives us of this truth. Conceive a “branch boasting against the root;” and saying, ‘I am more exalted than thou, and more estimable in every respect. Behold my foliage, and my fruit: what hast thou of worth or beauty, in comparison of me?’ How would this arrogance be silenced in a moment, by the answer which the root would of course return! ‘You boast of your beauty and your fruitfulness. Whence did you derive them, but from me? What would you ever have possessed, if it had not been communicated to you by me? Instead of boasting therefore over me, acknowledge your obligations to me, and confess that all which you either are or have, you have derived from me.’ Thus, in relation to all that we possess or hope for as the people of the Lord, we stand indebted to the Jews; whilst they, on the contrary, owe nothing to us; but rather have reason to execrate us, for withholding from them the light we have enjoyed, and putting every obstacle in their way, to perpetuate their ruin. What, then, should be our feelings towards them? what, but the tenderest compassion for their state, and the most earnest desire to restore them to God’s favour?]
To our pity for them we should add,
II. Watchfulness over ourselves—
What use is commonly made of their rejection, may be seen in the self-vindicating reply which is here anticipated—
Thou wilt say then, “The branches were broken off that I might be graffed in.” The Apostle attempts not to deny this awful and mysterious truth: yea, he accedes to it; saying, “Well,” it is so. But, granting this, is it any reason for boasting against them? Is it not rather a reason for pitying their undone condition? Were we to see a man deprived of his paternal inheritance, and perishing with hunger; and were we informed, that he had been disinherited, merely that we, who had no worthiness in ourselves, and no relation to his father, might possess his estates; should we feel disposed to glory over him and insult him? Should we not rather wish to administer to him such relief as he stood in need of, if we could do it without injury to ourselves? Would not a want of such consideration for him be justly accounted the greatest cruelty?]
But hear the phenomenon accounted for—
[True it is that God has broken them off, and graffed us in; and that he has “broken them off, that he might graff us in.” But we are mistaken if we think that God has in this matter acted altogether as a sovereign. In the first choice of Abraham and his posterity, he did exercise his sovereignty: but, in rejecting them, he acts upon the grounds of strict justice. And this is a distinction which we are too apt to overlook. In the bestowment of his favours, God finds his motives solely in his own bosom; but in the execution of his judgments, he finds them solely in the conduct of those whom he resolves to punish. They have brought upon themselves his displeasure by their inveterate unbelief. Though they saw all God’s wonders in Egypt, and at the Red Sea, and in the wilderness, they were always full of unbelief, and ready to trust in gods of their own creation, rather than in him. Nay, more: when they had seen all the evidences of Christ’s Messiahship, instead of believing in him, they cried, “Away with him! crucify him! crucify him!” For these iniquities God cast them off: and in their rejection it becomes us to see and acknowledge the righteousness of his ways. Had it pleased God so to order it, he could have united us with them on the same stock, which would have borne both as easily as one: but God saw fit to make the Jews monuments of his righteous indignation against sin: and, when we ourselves are so prone to sin, it ill becomes us to triumph over them. Bear in mind this proceeding,]
And attend to the instruction founded upon it—
[Hear what the dispensation says to you: “You stand by faith;” and have the same reason to tremble for fear of God’s judgments as they had. If they had continued to exercise faith in God, they had never been cast out: nor shall you, if you “live altogether by faith in the Son of God, who loved you, and gave himself for you.” But if you distrust God, and rebel against him, and rely on any thing of your own, instead of the Lord Jesus Christ, God’s anger will smoke against you in like manner; and you also will become monuments of his righteous indignation. If God spared not the natural branches, there is no reason to think he will spare those which have been taken from a wild olive-tree, and graffed in among them. The improvement, therefore, which you are to make of this dispensation, is, “Be not high-minded, but fear.” Put away all your self-preference and contempt of others: and, under a consciousness of your liability to fall, beg of God to strengthen your faith; and endeavour to “walk in the fear of the Lord all the day long.”]
And now, brethren,
1. Accept thankfully this reproof—
[You cannot but be sensible, how shamefully the Jews have been neglected, not only by you, but by the whole Christian world, these seventeen hundred years. Any excuse has been quite sufficient to justify your indifference for their welfare. “The time for their national conversion is not come.” Was it come, then, eighteen hundred years ago? Who has spoken more strongly respecting their rejection than St. Paul? Yet did he labour with all earnestness, if by any means he might save some. And this also we ought to do, even though we had eighteen more centuries to wait for this event. But the time, we have reason to think, is very near at hand; as events, no less than the prophecies, appear to indicate. But, be this as it may, I call on you to blush and be confounded for having so long boasted against them; and henceforth, by every possible means, to concur in promoting their conversion to the faith of Christ — — —]
2. Follow diligently the counsel given you—
[Improve the situation, wherein, through God’s tender mercy, you are placed. Are you partakers of the root and fatness of the true olive-tree? See to it, that you bring forth such fruits as this root produced in former days — — — Look at Abraham, David, Isaiah, Daniel, Paul; and see that the grace of God operate as effectually in you as it did in them. And when you call to mind what efforts were made by the holy Apostles for your benefit, let a measure of the same love animate you in behalf of those in whose place you stand — — —]