111 I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.
111 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.
111 I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham,
111 Does this mean, then, that God is so fed up with Israel that he'll have nothing more to do with them? Hardly. Remember that I, the one writing these things, am an Israelite, a descendant of Abraham out of the tribe of Benjamin. You can't get much more Semitic than that!
111 I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
111 I ask, then, has God rejected his own people, the nation of Israel? Of course not! I myself am an Israelite, a descendant of Abraham and a member of the tribe of Benjamin.
14 For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests.
14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
14 For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.
14 which is why there is nothing in Jesus' family tree connecting him with that priestly line.
14 For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood.
14 What I mean is, our Lord came from the tribe of Judah, and Moses never mentioned priests coming from that tribe.
(Read Hebrews 7:11-25)
The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.
Matthew Henry's Commentary on Romans 11:1
Commentary on Romans 11:1-10
(Read Romans 11:1-10)
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.