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Behold therefore the goodness - The exclamation, Behold the goodness of God! is frequent among the Jewish writers, when they wish to call the attention of men to particular displays of God's mercy, especially towards those who are singularly unworthy. See several instances in Schoettgen.

And severity of God - As χρηστοτης, goodness, signifies the essential quality of the Divine nature, the fountain of all good to men and angels, so αποτομια, severity, as it is here translated, signifies that particular exercise of his goodness and holiness which leads him to sever from his mystical body whatsoever would injure, corrupt, or destroy it. The apostle in these verses uses a metaphor taken from engrafting, εγκεντρισις, from the verb εγκεντριζω, from εν, in, and κεντριζω, to puncture, because engrafting was frequently done by making a puncture in the bark of a tree, and then inserting a bud taken from another. This was the practice in the Roman agriculture, as we learn from Virgil, Georg. ii, ver. 73: -

Nam qua se medio trudunt de cortice gemmae,

Et tenues rumpunt tunicas, angustus in ipso

Fit nodo sinus: huc aliena ex arbore germen

Includunt, udoque docent inolescere libro.

For where the tender rinds of trees disclose

Their shooting gems, a swelling knot there grows;

Just in that space a narrow slit we make,

Then other buds from bearing trees we take;

Inserted thus, the wounded rind we close,

In whose moist womb the admitted infant grows.

Dryden.

In all countries the principle is the same, though the mode is various.

The apostle, having adopted this metaphor as the best he could find to express that act of God's justice and mercy by which the Jews were rejected, and the Gentiles elected in their stead, and, in order to show that though the Jewish tree was cut down, or its branches lopped off, yet it was not rooted up, he informs the Gentile believers that, as it is customary to insert a good scion in a bad or useless stock, they who were bad, contrary to the custom in such cases, were grafted in a good stock, and their growth and fruitfulness proclaimed the excellence and vegetative life of the stock in which they were inserted. This was the goodness of the heavenly gardener to them; but it was severity, αποτομια, an act of excision to the Jews.

The reader will observe that this term belongs to engrafting: often, in this operation, a part of a branch is cut off; in that part which remains in connection with the tree a little slit is made, and then a small twig or branch taken from another tree is, at its lower end, shaved thin, wedge-like, and then inserted in the cleft, after which the whole is tied together, clayed round, etc., and the bark unites to bark; and the stock and the scion become thus one tree, the juices of the whole stock circulating through the tubes of the newly-inserted twig; and thus both live, though the branch inserted bears a very different fruit from that which the parent stock bore. I have often performed this operation, and in this very way, with success: and I cannot conceive that the apostle could have chosen a more apt or more elegant metaphor. The Jewish tree does not bring forth proper fruit; but it will answer well to ingraft a proper fruit-bearing tree on. The Gentiles are a wild olive, which is a tree that bears no fruit; but it may be made to bear if grafted on the Jewish stock. Some of the branches were cut off, that the branches of this wild olive might be inserted: the act by which this insertion is made is termed αποτομια, goodness, benignity: the act by which the branches of the original stock are broken off is termed αποτομια, excision; from απο, from, and τεμνω, I cut, still keeping the metaphor taken from engrafting in view. Now, let the apostle's mode of reasoning be observed: the tree is cut down, or its branches lopped off; but the tree is not rooted up. The Jews have stumbled, but not so as to fall irrecoverably; for if they abide not still in unbelief, they shall be grafted in, Romans 11:23. The Gentiles which are grafted in on these cut-off branches, like the scion inserted into another stock, partake of the root, which absorbs from the earth the nutritious juices, and the fatness of the Jewish tree, the blessings and privileges which that people have long enjoyed, in consequence of the Abrahamic covenant, Romans 11:17; the root, the Jewish covenant, bears them: not they the root, Romans 11:18. As, therefore, the continuance of the Gentiles as the Church and people of God depends upon their interest in the Abrahamic covenant, the blessings of which they derive through the medium of the Jews, they should be grateful to God, and tolerant to those through whom they have received such blessings. And as, in the case of grafting, the prosperity of the engrafted scion depends on the existence of the parent stock, so the continuance of the Gentiles in this state of favor, (following the metaphor), in a certain way depends on the continuance of the Jewish people: and they are preserved, as so many scions which are in process of time to be engrafted on the Gentiles; and thus the Gentiles shall become the means of salvation to the Jews, as the Jews have been the means of salvation to the Gentiles. Following, therefore, the metaphor a little farther, which seems to have been so well chosen in all its parts, the continued existence of the Jews as a distinct people, together with the acknowledgment of the Gentiles, that they have derived their salvation and state of blessedness through them - of which Jesus Christ, born of the stock of David, is the author; and the Jewish Scriptures, which the Gentiles receive as inspired by God, are the evidence - then, the restoration of the Jews to the favor of God is a necessary consequence, and indeed seems to be the principal end in reference to which the apostle reasons. The Gentiles, however, are to take care that the restoration of the Jews be not at their expense; as their calling and election were at the expense of the Jews: the latter being cut off, that the former might be grafted in, Romans 11:19. Of this there is no kind of necessity, for the original stock, the Abrahamic covenant, is sufficient to receive them all; and so Jews and Gentiles become one eternal flock, under one Bishop and Shepherd of all their souls.

Behold, therefore … - Regard, or contemplate, for purposes of your own improvement and benefit, the dealings of God. We should look on all his dispensations of judgment or of mercy, and derive lessons from all to promote our own steadfast adherence to the faith of the gospel.

The goodness - The benevolence or mercy of God toward you in admitting you to his favor. This calls for gratitude, love, confidence. It demands expressions of thanksgiving. It should be highly prized, in order that it may excite to diligence to secure its continuance.

The severity of God - That is, toward the Jews. The word “severity” now suggests sometimes the idea of harshness, or even of cruelty. (Webster.) But nothing of this kind is conveyed in the original word here. It properly denotes “cutting off,” ἀποτομίαν apotomianfrom ἀποτέμνω apotemnōto cut off; and is commonly applied to the act of the gardener or vine-dresser in trimming trees or vines, and cutting off the decayed or useless branches. Here it refers to the act of God in cutting off or rejecting the Jews as useless branches; and conveys no idea of injustice, cruelty, or harshness. It was a just act, and consistent with all the perfections of God. It indicated a purpose to do what was right, though the inflictions might seem to be severe, and though they must involve them in many heavy calamities.On them which fell, severity - On the Jews, who had been rejected because of their unbelief.But towards thee, goodness - Toward the Gentile world, benevolence. The word “goodness” properly denotes benignity or benevolence. Here it signifies the kindness of God in bestowing these favors on the Gentiles.If thou continue in his goodness - The word “his” is not in the original. And the word “goodness” may denote integrity, probity, uprightness, as well as favor; Romans 3:12, “There is none that doeth good.” The Septuagint often thus uses the word; Psalm 13:1, Psalm 13:3, etc. This is probably the meaning here; though it may mean “if thou dost continue in a state of favor;” that is, if your faith and good conduct shall be such as to make it proper for God to continue his kindness toward you. Christians do not merit the favor of God by their faith and good works; but their obedience is an indispensable condition on which that favor is to be continued. It is thus that the grace of God is magnified, at the same time that the highest good is done to man himself.Otherwise thou also shalt be cut off - Compare John 15:2. The word “thou” refers here to the Gentile churches. In relation to them the favor of God was dependent on their fidelity. If they became disobedient and unbelieving, then the same principle which led him to withdraw his mercy from the Jewish people would lead also to their rejection and exclusion. And on this principle, God has acted in numberless cases. Thus, his favor was withdrawn from the seven churches of Asia Revelation 13, from Corinth, from Antioch, from Philippi, and even from Rome itself.

To us God's messengers come at the bidding of the Master. They come demanding, as did Christ, obedience to the word of God. They present His claim to the fruits of the vineyard, the fruits of love, and humility, and self-sacrificing service. Like the Jewish leaders, are not many of the husbandmen of the vineyard stirred to anger? When the claim of God's law is set before the people, do not these teachers use their influence in leading men to reject it? Such teachers God calls unfaithful servants. COL 306.1

The words of God to ancient Israel have a solemn warning to the church and its leaders today. Of Israel the Lord said, “I have written to him the great things of My law; but they were counted as a strange thing.” Hosea 8:12. And to the priests and teachers He declared, “My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee; ... seeing thou hast forgotten the law of thy God, I will also forget thy children.” Hosea 4:6. COL 306.2

Shall the warnings from God be passed by unheeded? Shall the opportunities for service be unimproved? Shall the world's scorn, the pride of reason, conformity to human customs and traditions, hold the professed followers of Christ from service to Him? Will they reject God's word as the Jewish leaders rejected Christ? The result of Israel's sin is before us. Will the church of today take warning? COL 306.3

Divine pity marked the countenance of the Son of God as He cast one lingering look upon the temple and then upon His hearers. In a voice choked by deep anguish of heart and bitter tears He exclaimed, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” This is the separation struggle. In the lamentation of Christ the very heart of God is pouring itself forth. It is the mysterious farewell of the long-suffering love of the Deity. DA 620.1

Pharisees and Sadducees were alike silenced. Jesus summoned His disciples, and prepared to leave the temple, not as one defeated and forced from the presence of his adversaries, but as one whose work was accomplished. He retired a victor from the contest. DA 620.2

The gems of truth that fell from Christ's lips on that eventful day were treasured in many hearts. For them new thoughts started into life, new aspirations were awakened, and a new history began. After the crucifixion and resurrection of Christ, these persons came to the front, and fulfilled their divine commission with a wisdom and zeal corresponding to the greatness of the work. They bore a message that appealed to the hearts of men, weakening the old superstitions that had long dwarfed the lives of thousands. Before their testimony human theories and philosophies became as idle fables. Mighty were the results flowing from the words of the Saviour to that wondering, awestruck crowd in the temple at Jerusalem. DA 620.3

It is true there are tares among the wheat; in the body of Sabbathkeepers evils are seen; but because of this shall we disparage the church? Shall not the managers of every institution, the leaders of every church, take up the work of purification in such a way that the transformation in the church shall make it a bright light in a dark place? 6T 239.1

What may not even one believer do in the exercise of pure, heavenly principles if he refuses to be contaminated, if he will stand as firm as a rock to a “Thus saith the Lord”? Angels of God will come to his help, preparing the way before him. 6T 239.2

Paul wrote to the Romans: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” Romans 12:1, 2. This entire chapter is a lesson which I entreat all who claim to be members of the body of Christ to study. Again Paul wrote: “If the first fruit be holy, the lump is also holy: and if the root be holy, so are the branches. And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree; boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be grafted in. Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: for if God spared not the natural branches, take heed lest He also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in His goodness: otherwise thou also shalt be cut off.” Romans 11:16-22. Very plainly these words show that there is to be no disparaging of the agencies which God has placed in the church. 6T 239.3