St. Paul turns now to a parenthetical discussion which necessarily suggests itself here. It has practically happened that God's own people, the children of Abraham, in spite of their privileges, are excluded from this new salvation which comes from acceptance of Christ. This does not mean that God has been unfaithful. St. Paul vindicates His action toward them, and he shows that it has been consistent with His previous action towards the Israelites (ix. 6-13), righteous (ix. 14-21), and merciful (ix. 22-29). God has always shown that He is free to select whom he likes to carry out His purpose in the world.[1] The Jews are rejected because they seek to be justified, on the strength of their own works (ix. 30-33; x. 1-3): now, the method of the Law has been superseded by Christ's, which is an easier method (x. 4-10) and universal (x. 11-13). And the Jews have had every opportunity for hearing of it (x. 14-21). But God has not rejected them entirely or finally (xi. 1-10); and if their fall has led to the preaching of the gospel to the Gentiles, how much more happily fruitful will be their reception into the Church (xi. 11-15)! We may hope for this ultimate acceptance of the gospel by both Jew and Gentile because of the original holiness of the Jewish stock. The Gentiles are grafted into that: just as we may be cut off from it if we sin, so the Jews more easily may be grafted in again if they will (xi. 16-24). St. Paul now shows how the hardening of the Jews and the disobedience of the Gentiles alike have served the purposes of God. Israel as a nation shall be saved by the Messiah. The chapter closes {167} with words of reverent admiration for the wonderful workings of the Divine Providence (xi. 25-36).