โรม 11:20 วิจารณ์

The apostle, having reconciled that great truth of the rejection of the Jews with the promise made unto the fathers, is, in this chapter, further labouring to mollify the harshness of it, and to reconcile it to the divine goodness in general. It might be said, "Hath God then cast away his people?" The apostles therefore sets himself, in this chapter, to make a reply to this objection, and that two ways: - I. He shows at large what the mercy is that is mixed with this wrath (v. 1-32). II. He infers thence the infinite wisdom and sovereignty of God, with the adoration of which he concludes this chapter and subject (Rom 11:33-36).

INTRODUCTION TO ROMANS 11 The apostle having spoken of the calling of the Gentiles, and given a hint of the perverseness of the Jews in slighting the Gospel, proceeds in this chapter to treat of their rejection; in which he shows, that it was not universal, though of the greater part in his time; and which he confirms by some passages out of the Old Testament, and then points at the end and design of God in the casting them off; and exhorts the Gentiles not to insult them, but to learn to be humble and cautious by what was done to them; and foretells the conversion of the Jews in the latter day, which will be general, so that their rejection is not final; and resolves the whole dispensation of God, both with respect to Jews and Gentiles, into the unsearchable wisdom and sovereign will of God: he begins with an objection he saw would be made upon what he had said, concerning the calling of the Gentiles, and the unbelief of the Jews, that then God had wholly cast off his people, Rom 11:1, to which he answers with a "God forbid", by way of detestation; and by instancing in himself, who was of the people of the Jews, and yet was called; and by distinguishing between some and others among them: there were some who were foreknown, loved, and chosen of God from everlasting: these were not cast off, but others who were not foreknown, Rom 11:2, and then he illustrates the present case of the Jews by observing how it was with them in the times of Elias; who though he complained of their apostasy and cruelty, and imagined that there were none left but himself that worshipped the true God, yet there were then seven thousand, which were preserved from the idolatry of Baal, Rom 11:2, and so the apostle observes it was now, Rom 11:5, there was a small number whom God of his free grace had chosen, and reserved for himself, and so were not all cast away, as the objection suggested; and having called this choice an election of grace, he argues the contrariety and inconsistency of grace and works in this affair, Rom 11:6, and since it appeared that there were two sorts of people among them, one that were chosen and the other not, hence it was, that though Israel did not obtain the righteousness they sought for, yet they that were chosen obtained it, and so were not cast away, when the rest were, Rom 11:7, and that so it should be, or that this should be the case of the greater part of the Jews, that they should be given up to blindness and hardness of heart, the apostle proves by some testimonies of Isaiah and David, which he produces, Rom 11:8, hence follows an objection, that if this be the case, then God had appointed them to stumble, that they might fall even all of them, and always continue fallen; to which the apostle answers with a "God forbid", as usual, when anything is objected which is abhorred; and by observing the view, event, and order of things; showing, that the fall of the Jews issued in the salvation of the Gentiles; and the salvation of the Gentiles was to provoke the Jews to seek the same mercy, Rom 11:11, and then follows an improvement and illustration of this end, or event of their fall, Rom 11:12, that if the fall and lessening of the Jews were the means of enriching the Gentiles with the riches of Christ and his grace, what a glory must be brought to them, when they should all of them be converted and join them! and that the rejection of the Jews was neither total nor final, the apostle argues from his office, even as an apostle of the Gentiles, whom he addresses as such, Rom 11:13, and from his view and end in executing that office, which was to provoke the Jews to emulate the Gentiles, and so save some of them, Rom 11:14, and then he repeats in other words, Rom 11:15, the argument he had used in Rom 11:12, and proves the future conversion of the Jews, from the instances of conversion and sanctification, which had been, and were then among them; which were as the firstfruits to the lump, and the root to the branches; and were pledges and tokens of a general conversion and sanctification of them hereafter, Rom 11:16, and by occasion of the metaphor of the root and branches before used, he expresses the rejection of the Jews, by the breaking off some of the branches, and the reception of the Gentiles by their ingrafting into a Gospel church state among the converted Jews, enjoying the same privileges with them, Rom 11:17, and since they were originally of a wild olive tree, and merely of grace partook of the root and fatness of the good olive of the Gospel church state, as consisting first of the Jews, they ought not to be haughty and insolent, and boast and brag over the Jews, since they were beholden to them, and not the Jews to them, Rom 11:18, and whereas an objection might be made, that the Jews were cast out, to make room for the Gentiles, Rom 11:19, and therefore the one must be more deserving than the other; the apostle replies to it, Rom 11:20 by granting, that the one were broken off, or rejected, that the other might be ingrafted, or taken in but then as it was owing to unbelief in the Jews that they were cast off, in which the Gentiles were before conversion as well as they, so it was by faith they stood in their church relation, which was the gift of God, and owing to his grace; so that their ingrafting and continuance in a Gospel church state were not the effect of merit in them; wherefore he gives them this good advice, not to be proud and lifted up with their privileges, as though they were of their own deserving, but to fear the Lord and his goodness, from whence they sprung; and suggests, that they should be so far from making such an use of the rejection of the Jews, that it ought rather to engage them to caution, care, and fear; for they were the natural branches in the olive tree, and if these were not spared when behaving disagreeably, they must not expect to fare otherwise, who were originally of the wild olive tree, should they act unworthy of the privileges they enjoyed, Rom 11:21, wherefore the apostle recommends to their serious consideration the severity of God in the casting off of the Jews, and his goodness in taking in them, the Gentiles; and threatens them with cutting off, should they slight, neglect, or misuse the goodness of God to them in his house and ordinances, Rom 11:22, and on the other hand, an intimation is given, that the Jews, though broken off shall be grafted in again, should their unbelief discontinue, and faith in Christ be given them, which was not impossible with God; he is able both to remove their unbelief, give them faith, and reinstate them in a church relation, Rom 11:23, and as it is without doubt he can do it, it looks very likely that he will; which may be argued from the ingrafting of the Gentiles, who were like the olive tree, wild by nature; were cut out from thence, and, contrary to nature, grafted into the good olive tree; wherefore by an argument from the lesser to the greater, much more may it be thought, that the Jews, the natural branches, will, in God's own time, be grafted in their former church state, some of their ancestors were in, Rom 11:24, yea, the apostle argues the certainty of their conversion, and reinstatement into the Gospel church, from the design of Providence in suffering blindness in part to happen to them; which was not intended always to continue, only until all the elect of God are gathered in among the Gentiles; and this mystery of Providence and grace, he thought fit to acquaint the Gentiles with, lest they should be conceited of themselves, as if they only shared the favour of God, and were deserving of it, to the contempt of the Jews, Rom 11:25, Moreover, the apostle affirms that all Israel shall be saved, Rom 11:26, which is consequentially deduced from what he had said, and which he proves by a passage, out of Isa 59:20, and by its being a principal part of the covenant, which God has made with them, which he will not break, but shall be fulfilled; when he shall make them sensible of their sins, and take them away by the application of his pardoning grace, Rom 11:27, and whereas the implacable enmity of the Jews to Christ and his Gospel might be objected to such a gracious procedure of God towards them, the apostle removes the objection, by granting that they were enemies to the Gospel on account of the Gentiles, to whom it was preached; but then there was a chosen people among them, who were beloved of God; which would be made manifest, because of the oath and promise made unto their their fathers, Rom 11:28, wherefore as the purposes, promises, and covenant of God are immutable, so the gifts of his grace, and the calling of his people included in them, are things certain and irrevocable, Rom 11:29, and so the calling of the Jews, and the gifts of his grace designed for them, which is another proof of their calling and conversion; and which is further argued, and made both more probable and certain, by comparing the case of the Jews and Gentiles together; as for the Gentiles, they were formerly infidels and obtained mercy, through the unbelief of the Jews, Rom 11:30, wherefore arguing from the less probable to that which is more so, the Jews, though for the present unbelievers, yet it may be thought, that through the mercy the Gentiles had received, they would some time or other be provoked to seek for, and so obtain the same mercy, Rom 11:31, and the rather this may be given into and received, not only because they both have been in a state of unbelief, but the end and design of God in concluding them in it, were to have mercy on each of them, Rom 11:32, which dispensation of God both to one and to the other by turns, in different ways, was so amazing and unaccountable to the apostle, that he breaks out into admiration at the wisdom and knowledge of God: which were so abundant, that they could not be searched out, conceived of, and expressed, Rom 11:33, the reasons of which lay in his own breast, and are only known to himself no one having known his mind, or been his counsellor, Rom 11:34, nor is he obliged to give an account of his matters, and the reasons of his proceedings, to any of his creatures; he is not indebted to them for anything, nor does he any injustice to any of them, by whatsoever steps he takes in Providence and grace; let that appear, and recompense will be made, Rom 11:35, everything must be resolved into his sovereign will and pleasure, and so this of choosing some, and leaving others, of rejecting the Jews, and receiving the Gentiles, and also that of calling the Jews again; as it is reasonable everything should, since all things are from him, through him, and to him, Rom 11:36, and so all glory is due unto him, and here ends the doctrinal part of this epistle.

Well,.... To this the apostle answers, by approving and granting in, part what was said, that the unbelieving Jews were broken off and rejected, and that the Gentiles that believed in Christ were grafted in among the Jews that professed his name; but then he tacitly denies that it was for their sakes, and their account, they were broken off, but for their own incredulity: because of unbelief they were broken off; because of their unbelief and contempt of the Messiah, they were rejected of God, and died in their sins; that which excluded their forefathers from the land of Canaan, shut them out of the Gospel church state, and the kingdom of heaven: and thou standest by faith; which is not of a man's self, but the gift of God; so that it was not by their merits, and better deservings, but by the grace of God that they were in the situation they were; they were blessed with faith in Christ, and having made a profession of it were admitted to Gospel ordinances, and into a Gospel church; and being helped hitherto to hold the profession of their faith in a becoming manner they stood their ground, and continued in their church relation; and therefore ought not to give way to a vain boasting spirit, but to be humble, modest, and dependent; wherefore he gives them this proper pertinent, and wholesome advice, be not highminded, but fear. The apostle would have them not be elated with their gifts, privileges, and enjoyments, and look over others, or down upon them with contempt and disdain, considering that all they had and enjoyed were owing to the goodness of God, and not to any deserts of theirs; and therefore should fear the Lord and his goodness; for not a fear of hell and damnation, or a distrust of the grace of God, is here meant; but a fear of offending him, and that not from a dread of punishment, but from a sense of his grace and goodness; and also designs humility of soul, in opposition to pride, haughtiness, and elation of mind, a lowly carriage and behaviour to others, and an humble dependence on grace and strength from above, to enable to persevere and hold out to the end; for "let him that thinks he stands take heed lest he fall" into sin, Co1 10:12; so as to dishonour God and Christ grieve the Holy Spirit, wound his own conscience, and bring himself under the censure of the church, and to be cut off from the good olive tree, the root and fatness of which he now partakes.

Who is the one from whom they have been broken off but he in whom they have not believed?

But I hear that some infect your number, and destroy the praise of a distinguished name by their corrupt conversation; whom you yourselves, even as being lovers and guardians of your own praise, should rebuke and check and correct. For what a disgrace is suffered by your name, when one spends his days in intoxication and debauchery, another returns to that country whence he was banished, to perish when arrested, not now as being a Christian, but as being a criminal! I hear that some are puffed up and are arrogant, although it is written, "Be not high-minded, but fear: for if God spared not the natural branches, take heed lest He also spare not thee." Our Lord "was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, so He opened not His mouth." "I am not rebellious," says He, "neither do I gainsay. I gave my back to the smiters, and my cheeks to the palms of their hands. I hid not my face from the filthiness of spitting." And dares any one now, who lives by and in this very One, lift up himself and be haughty, forgetful, as well of the deeds which He did, as of the commands which He left to us either by Himself or by His apostles? But if "the servant is not greater than his Lord." let those who follow the Lord humbly and peacefully and silently tread in His steps, since the lower one is, the more exalted be may become; as says the Lord, "He that is least among you, the same shall be great."

That humility and quietness are to be maintained in all things. In Isaiah: "Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words? " On this same thing in the Gospel according to Matthew: "Blessed are the meek, for they shall inherit the earth." Of this same thing, too, according to Luke: "He that shall be least among you all, the same shall be great." Also in the same lace: "Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted." Of this same thing to the Romans: "Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee." Of this same thing in the thirty-third Psalm: And He shall save the lowly in spirit." Also to the Romans: "Render to all what is due: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour; owe no man anything, except to love another." Also in the Gospel according to Matthew: "They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master." Also in the Gospel according to John: "The servant is not greater than his lord, nor the apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them." Also in the eighty-first Psalm: "Do justice to the poor and lowly."

"Well," he praises what they said, then he alarms them again by saying, "Because of unbelief they were broken off, and thou art grafted in by faith." So here another encomium, and for the other party an accusation. But he again lays their pride low by proceeding to say, "be not high-minded, but fear." For the thing is not matter of nature, but of belief and unbelief. And he seems to be again bridling the Gentile, but he is teaching the Jew that it is not right to cling to a natural kinsmanship. Hence he goes on with, "Be not high-minded," and he does not say, but be humble, but, fear. For haughtiness genders a contempt and listlessness. Then as he is going into all the sorrows of their calamity, in order to make the statement less offensive, he states it in the way of a rebuke given to the other as follows:

You ought to thank God for his gift in Christ and not insult them but rather pray that, if their wickedness has led to your salvation, they too might return to their roots. Then you will please God who has shown you mercy, for he called you so that by making them jealous of you he might bring them to grace as well.

Some interpreters, who do not understand this passage and do not consider the reason for which or the people to whom the apostle is speaking, think that the pursuit of wisdom is forbidden by this text. But if this is so Paul will seem to contradict himself in the eyes of these interpreters, since here he is forbidding what elsewhere he asks of the Lord, that the Ephesians and others may receive.

Here he proves that the Gentiles were not chosen in place of the Jews because the Jews sinned, but for the faith which the Gentiles displayed. So where he seems to cast down the Gentile, there he shows that the fall of the Jews was inexcusable. But he corrects both groups. You, Gentile, will say that the branches were broken off so that you might be grafted in? Yes, they were broken off, but by their own unbelief, and not because God owed you that honor: for "you stand by faith," having been grafted into the root. Therefore "be afraid," because the grafting in is not a matter of nature, but of faith.

Then when he says, well, he excludes the objection. First, he assigns the reason why the Jews fell away and the gentiles were promoted, saying: well, i.e., it is good that God permitted branches to be broken off, so that you might be grafted in, but consider the cause of the breaking off of the branches. It is because of unbelief, i.e., because they refused to believe in Christ, they were broken off: for you are among unbelievers and destroyers (Ezek 2:6); if I speak the truth, why do you not believe me? (John 8:46). But you, O gentile, stand by faith, i.e., by believing in Christ, through whom you have obtained grace: for in faith you stand (2 Cor 1:23); I preached to you the Gospel, in which you stand, by which you are saved (1 Cor 15:1). Second, he gives an admonition, saying: be not highminded, i.e., do not presume on yourself beyond yourself: not minding high things, but consenting to the humble (Rom 12:16); Lord, my heart is not exalted: nor are my eyes lofty (Ps 130:1); but fear, lest you too be broken off because of unbelief: blessed is the man that is always fearful: but he that is hardened in mind, will fall into evil (Prov 28:14); the fear of the Lord drives out sin (Sir 1:27).

Well; because of unbelief, etc. - This statement is all true; but then, consider, why is it that they were cast out? Was it not because of their unbelief? And you stand by faith: you were made partakers of these blessings by faith; be not high-minded; let this humble, not exalt you in your own estimation; for if the blessings were received by faith, consequently not by works; and if not by works, you have no merit; and what you have received is through the mere mercy of God. They once stood by faith; they gave place to unbelief, and fell: you stand now by faith; but it is as possible for you to be unfaithful as it was for them, and consequently you may fall under the Divine displeasure, as they have done; be not high-minded, but fear; watch over yourselves with godly jealousy.

SAME SUBJECT CONTINUED AND CONCLUDED--THE ULTIMATE INBRINGING OF ALL ISRAEL, TO BE, WITH THE GENTILES, ONE KINGDOM OF GOD ON THE EARTH. (Rom. 11:1-36) I say then, Hath--"Did" God cast away his people? God forbid--Our Lord did indeed announce that "the kingdom of God should be taken from Israel" (Mat 21:41); and when asked by the Eleven, after His resurrection, if He would at that time "restore the kingdom to Israel," His reply is a virtual admission that Israel was in some sense already out of covenant (Act 1:9). Yet here the apostle teaches that, in two respects, Israel was not "cast away"; First, Not totally; Second, Not finally. FIRST, Israel is not wholly cast away. for I also am an Israelite--See Phi 3:5, and so a living witness to the contrary. of the seed of Abraham--of pure descent from the father of the faithful. of the tribe of Benjamin-- (Phi 3:5), that tribe which, on the revolt of the ten tribes, constituted, with Judah, the one faithful kingdom of God (Kg1 12:21), and after the captivity was, along with Judah, the kernel of the Jewish nation (Ezr 4:1; Ezr 10:9).

Well--"Be it so, but remember that" because of unbelief they were broken off, and thou standest--not as a Gentile, but solely by faith--But as faith cannot live in those "whose soul is lifted up" (Hab 2:4). Be not high-minded, but fear-- (Pro 28:14; Phi 2:12):