For if thou - If you who are Gentiles.

Wert cut out of - Or, if thou wert of the cutting of the wild olive-tree.

Which is wild by nature - Which is uncultivated and unfruitful. That is, if you were introduced into a state of favor with God from a condition which was one of enmity and hostility to him. The argument here is, that it was in itself as difficult a thing to reclaim them, and change them from opposition to God to friendship, as it would seem difficult or impossible to reclaim and make fruitful the wild olive-tree.

And were graffed contrary to nature - Contrary to your natural habits, thoughts, and practices. There was among the Gentiles no inclination or tendency toward God. This does not mean that they were physically depraved, or that their disposition was literally like the wild olive; but it is used, for the sake of illustration, to show that their moral character and habits were unlike those of the friends of God.

How much more ... - The meaning of this whole verse may be thus expressed; "If God had mercy on the Gentiles, who were outcasts from his favor, shall he not much rather on those who were so long his people, to whom had been given the promises, and the covenants, and the Law, whose ancestors had been so many of them his friends, and among whom the Messiah was born?" In some respects, there are facilities among the Jews for their conversion, which had not existed among the Gentiles. They worship one God; they admit the authority of revelation; they have the Scriptures of the Old Testament; they expect a Messiah; and they have a habit of professed reverence for the will of God.

The olive tree, which is wild by nature - Which is κατα φυσιν, naturally, wild and barren; for that the wild olive bore no fruit is sufficiently evident from the testimony of the authors who have written on the subject; hence the proverb, Ακαρποτερος αγριππου· more unfruitful than the wild olive. Λακωνες γαρ αγριαν ελαιαν αγιππον καλουσι· for the Lacedemonians term the wild olive αγριππον. See Suidas. And hence Hesychius interprets αγριελαιος, the wild olive, (the word used here by St. Paul), by ακαρπος, unfruitful: and the reason given in Diogen. Proverb. Cent. ii. n. 63, is φυτον γαρ εστιν ὁ αγριππος ακαρπον· for the wild olive is an unfruitful tree. On this account the apostle very properly says: Thou wert cut, εκ της κατα φυσιν αγριελαιου, out of that olive which is uncultivated, because it is barren: the κατα φυσιν does not refer here to its being naturally barren; but to its being commonly or customarily permitted to remain so. And that this is the import of the phrase here is evident from the next clause of the verse.

And wert grafted contrary to nature - Παρα φυσιν, contrary to all custom; for a scion taken from a barren or useless tree is scarcely ever known to be grafted into a good stock; but here the Gentiles, a fruitless and sinful race, are grafted on the ancient patriarchal stock. Now, if it was possible to effect such a change in the state and disposition of the Gentiles, who were αθεοι εν τῳ κοσμῳ, Ephesians 2:12, without God, Atheists, in the world; how much more possible is it, speaking after the manner of men, to bring about a similar change in the Jews, who acknowledge the one, only, and true God, and receive the law and the prophets as a revelation from him. This seems to be the drift of the apostle's argument.

For if thou wert cut out of the olive tree,.... As the apostle argues the possibility of bringing the Jews into a Gospel church state, from the power of God; so here the probability of it, or the easiness and likelihood of its being performed, from the ingrafting of the Gentiles; who were originally like an olive tree,

which is wild by nature, grows in the field, bears no fruit, and is useless and unprofitable; so they by nature were sinners of the Gentiles, children of wrath, full of unrighteousness, without any fruit of holiness; being not within the pale of the Jewish church and commonwealth; but in the wide field of the world, worthless, and of no account; and yet many were "cut out of" this wild olive tree; were, through the ministration of the Gospel, by the power of divine grace separated from the rest of the world; were effectually called and brought into a Gospel church state; God took out from among them a people for his name. This their being cut out of the wild olive, as it expresses the power and grace of God towards them, it might teach them humility, as it led them to observe their original state and condition:

and wert grafted, contrary to nature, into a good olive tree: for an olive tree being full of fatness, will not admit of ingrafting; nor was it ever usual to ingraft upon olive; hence the Jews say (y) , "there is no ingrafting on olives": besides, it is contrary to nature, use, and custom, to ingraft wild scions, or grafts of any sort into a good stock; but always good scions or grafts into a wild stock, for in wild hungry stocks, grafts grow best: but in the ingrafting of the Gentiles into a Gospel church state, just such a method was taken, as if a wild graft were let into a good stock; so that this ingrafting was not of nature, it was contrary to it; but of pure grace, and, sovereign good will and pleasure; and the apostle's argument is this, that if the Gentiles, who were originally as a wild olive tree; if some as grafts were taken out from among them, and, quite contrary to their own nature, and the nature of things, were, by the goodness and grace of God, grafted into a good olive, the Gospel church state;

how much more shall these which be the natural branches, be grafted into their own olive tree? that there is a greater likelihood, and more easily may it be, according to all appearance of things, that the Jews, the natural branches or descendants of Abraham, should be brought into a Gospel church state, which first began among them, and which at first only consisted of some of their nation. The Gospel church is called "their own olive tree", in allusion to Israel, or the Jewish church, which is often so called in their writings.

"Says (z) R. Joshua ben Levi, to what are the Israelites like? "to an olive tree"; to teach them that as the leaves of an olive tree do not fall, neither on sunshine days, nor on rainy days; so the Israelites will never cease, neither in this world, nor in the world to come; and says R. Jochanan, to what are the Israelites like? "to an olive"; to teach thee that as an olive does not send forth its oil, but by the means of pressing, so the Israelites do not return to do good, but by the means of chastisement:''

and says another (a) of their writers,

"as oil ascendeth above all liquids, and is not mixed with them; so the Israelites ascend above all nations, and are not mixed with them; and there is an intimation that they are even like "to an olive", that is pressed or squeezed; for so the Israelites are bruised and afflicted, and yet, notwithstanding all this, they ascend by virtue of the law, which is called "oil olive".''

It is easy to see from whence this simile is borrowed.

(y) T. Hieros. Celaim, c. 1. fol. 27. 2.((z) T. Bab. Menachot, fol. 53. 2.((a) R. Abraham Seba, Tzeror Hammor, fol. 83. 4.

Contrary to nature

See remarks on Romans 11:17.

For if thou wert cut out of the olive tree which is wild by {z} nature, and wert graffed contrary to nature into a {a} good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?

(z) Understand nature, not as it was first made, but as it was corrupted in Adam, and so passed on from him to his posterity.

(a) Into the people of the Jews, whom God had sanctified only by his grace: and he speaks of the whole nation, not of any one part.

11:24 For if thou. This argument is to the Gentile.

Wert cut out of the olive-tree, etc. If wild branches were grafted into the good olive tree, the Gentiles grafted into the spiritual stock of Abraham, how much more likely is it that the natural branches, the Jews, shall be grafted again into their own olive tree, the seed of Abraham to which they belong by nature.

11:24 Contrary to nature - For according to nature, we graft the fruitful branch into the wild stock; but here the wild branch is grafted into the fruitful stock.

24. For if thou wert cut-"wert cut off"

from the olive tree, which is wild by nature, and wast grafted contrary to nature into a good olive tree; how much more shall these, &c.-This is just the converse of Ro 11:21: "As the excision of the merely engrafted Gentiles through unbelief is a thing much more to be expected than was the excision of the natural Israel, before it happened; so the restoration of Israel, when they shall be brought to believe in Jesus, is a thing far more in the line of what we should expect, than the admission of the Gentiles to a standing which they never before enjoyed."

11:22-32 Of all judgments, spiritual judgments are the sorest; of these the apostle is here speaking. The restoration of the Jews is, in the course of things, far less improbable than the call of the Gentiles to be the children of Abraham; and though others now possess these privileges, it will not hinder their being admitted again. By rejecting the gospel, and by their indignation at its being preached to the Gentiles, the Jews were become enemies to God; yet they are still to be favoured for the sake of their pious fathers. Though at present they are enemies to the gospel, for their hatred to the Gentiles; yet, when God's time is come, that will no longer exist, and God's love to their fathers will be remembered. True grace seeks not to confine God's favour. Those who find mercy themselves, should endeavour that through their mercy others also may obtain mercy. Not that the Jews will be restored to have their priesthood, and temple, and ceremonies again; an end is put to all these; but they are to be brought to believe in Christ, the true become one sheep-fold 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 doing wrong; and the continued care of the Lord towards that people, and the final mercy and blessed restoration intended for them, show the patience and love of God.