Speaking of Israel, in connection with the olive-tree of promise, he says, "And they also, if they abide not still in unbelief, shall be graffed in; for" the most simple, solid, and blessed of all reasons--"_God is able_," as He is most surely willing, "to graff them in again. For if thou wert cut out of the olive-tree which is wild by nature, and wert graffed contrary to nature into a good olive-tree; how much more shall these, which be the natural branches, be graffed into their own olive-tree? For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness _in part_ is happened to Israel, until the fullness of the Gentiles be come in.[12] And so all Israel shall be saved: as it is written, 'There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: _for this is My covenant unto them_, when I shall take away their sins.' As concerning the gospel, they are enemies for your sakes; but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief; even so have these also now not believed in your mercy [or, mercy to you. _See Greek._] that they also may obtain mercy." That is, that instead of coming in on the ground of law, or fleshly descent, they should come in simply on the ground of sovereign mercy, just as the Gentiles. "For God hath concluded them all in unbelief, that He might have _mercy upon all_." [12] The reader must seize the difference between "the fullness of the Gentiles" in Romans xi, and "the times of the Gentiles" in Luke xxi. The former refers to those who are now being gathered into the Church: the latter, on the contrary, refers to the times of Gentile supremacy which began with Nebuchadnezzar, and runs on to the time when "the stone cut out without hands" shall fall, in crushing power, upon the great image of Daniel ii. Here ends the section bearing upon our immediate subject, but we cannot refrain from quoting the splendid doxology which bursts forth from the overflowing heart of the inspired apostle as he closes the grand dispensational division of his epistle--"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counselor? or who hath first given to Him, and it shall be recompensed unto him again? For _of_ Him," as the source, "and _through_ Him," as the channel, "and _to_ Him," as the object, "are all things: to whom be glory forever. Amen."