Romans 11:1-5

CRITICAL NOTES

Romans 11:1.—Μὴ�; Did God cast off His own people? Observe the aorist. When God accepted a universal Church from all nations in Christ, did He by so doing cast off His own people the Jews? God forbid! God did not cast off the Jewish nation when He admitted all nations to His Church, for I, who address you in the name of Christ, am a Jew (Wordsworth). There may be a general falling away seemingly, and yet a large number remain faithful. Elijah did not see and know all. We may mistake.

Romans 11:4.—The reason why the Septuagint sometimes used the feminine, and why St. Paul adopts it here, appears to be because not only a heathen god but a goddess also was worshipped under the name of Baal, and because by this variety of gender the reader is reminded that there was no principle of unity in the heathen worship, and thus the vanity of the worship itself is declared (Wordsworth). ὁ χρηματισμός, a response from God, oracle.

MAIN HOMILETICS OF THE PARAGRAPH.— Romans 11:1

The divine response to the human complaint.—St. Paul argues from the known to the unknown. A master of the deductive process. God has not cast away His people; for I am saved who “am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” Here is definiteness which precludes the idea of forgery; here is an appeal to the national instinct. God has not cast away His people, for God’s act and word show that His love is unchangeable. Paul, an Israelite, is saved. Elias is comforted by the assurance that a remnant is always preserved by God.

I. A lonely man’s complaint.—Great men stand alone. By material means we may reach to physical heights; but we cannot climb to those heights where intellectual and moral giants dwell. We cannot always understand their lofty motives and moral purposes. Elijah was a man of the wilderness; he was lonely from necessity, and this loneliness rendered him despondent. What a mournful wail comes from the depths of his stern nature! “Lord, they have killed Thy prophets,” etc.

1. Spiritual workers have their times of trial. All workers have their difficulties; spiritual workers have their special difficulties. Elijah’s life seemed to be spent in battling with difficulties. His complaint was that his moral work did not succeed. Elijah, in the sorrow of his heart, in the depression that overtook him on account of seeming failure, claims our sympathies.

2. Spiritual workers have troubles of their own making. Elijah had ground for complaint; but things were not so bad as they appeared. Blessed are the hopeful! But do not let popular preachers rave against the unpopular and despondent Elijahs. Our helpful sympathies should go out towards the lonely souls weeping under the juniper trees and craving for death.

3. Spiritual workers must ask, “What saith the answer of God?” They must look to God and away from themselves. The wise man’s words are true: “He that trusteth in his own heart is a fool.” We are shortsighted; we take narrow views; we think things are going wrong if they are not moving according to our notions. God’s ways are above ours; His remnants are mightier and more glorious than human majorities.

II. A merciful God’s response.—The answer of God came sweetly to Elijah in the time of his trouble. The richness and sweetness of the divine voice are noted in times of trouble; the silence and darkness of trouble’s night are cheered by the eternal music which is lost to the soul in the bright day of prosperity. God speaks to the souls of His faithful ones in their despondency. The words give peace and encouragement; they teach right views of life. The answers of God should hush the complaints of men. The answer of God makes known:

1. The greatness of the divine reserve force. When God answers out of material nature, we are astonished at the greatness of the reserve force. Human blindness says not one is left: Omniscience shows seven thousand. Complainers say nature is being exhausted: God’s answer is the continued richness of nature and the opening out of fresh fields of supply. Complainers say monotheism is dead: God’s answer is the muster-roll of seven thousand. Complainers say Protestantism is dying, that semi-popish churches are most crowded: God’s answer is—I have a reserve force; the truth shall prevail, falsehood must work to its own unmasking, and the heart of civilisation is this day true to the eternal principles of right. Let us not wait under our juniper trees, but go forth and fight the prophets of Baal.

2. The faithful ones are hidden. These seven thousand men hidden from the gaze even of a good man like Elijah. God’s children are often as hidden ones. Their worth as well as their number is hidden—comparable to fine gold, but esteemed as earthen pitchers. Call to remembrance the former times when God’s children were hidden in deserts, in mountains, in dens and caves of the earth. Let us be thankful to God for our times; let us use our privileges; let us unfurl the banner of the truth; let us maintain our spiritual freedom.

3. The remnant which is to be considered. Elijah has his descendants. They are good mathematicians, but poor reckoners; they count easily; they are good at addition, subtraction, and multiplication. They do not reckon up the remnant; God would have us reckon up the remnant. Noah was a remnant, but from him came mighty peoples. The Jews were a remnant, but what influence they have exerted! The followers of the Crucified were only a remnant, but they soon overtopped the world’s majorities. Our reformers were only as a remnant, and yet they filled England with light. There may be a remnant still. We vote with majorities to-day; but it might be safer to side with the remnant left according to the election of grace. Reckon the remnant; measure its moral force; estimate its spiritual power; see if it is being impelled by divine ideas. Is it a remnant according to the election of grace? We for our part are not afraid of the remnants when they are on the side of the evil: the remnants on the side of the good must be omnipotent. If the remnant have in it a Paul and a Peter, it shall outlive all the majorities of time.

The practical question: If God were to tell some modern Elijah, “Yet I have reserved unto Myself seven thousand who have not bowed the knee to the image of Baal,” would God reckon us among the noble band? Do we bow the knee to our own images? Are we guilty of modern idolatry? Are we bowing to the images of the nineteenth-century Baals? Or are we bowing at the footstool of the Creator? Do we acknowledge His guidance in the affairs of life? Do we trust Him in all darknesses? Can we for Him stand alone against a multitude of false prophets?

Romans 11:3. Divine reservation.—The Mohammedan saying quoted by Tholuck is interesting, that “God never allows the world to be without a remainder of seventy righteous people, for whose sake He preserves it.” This thought is encouraging to all despondent Elijahs. We cannot see or know all. This may be a necessary discipline for our faith. Ignorance arises from our limitation, and in this state of limitation we must walk by faith and not by sight. And faith will lead us to lay hold of the wisdom, power, and love of God. Holding by these, we shall not be without light in the darkest night, not be without hope even in our moments of despondency; and in spite of despondency we shall continue in the pathway of faithful adhesion to duty. This is one of the pleasing and relieving features in Elijah’s character, that though despondent and almost despairing he was not recreant to the voice of duty. He stood alone against the prophets of Baal. Alone, yet not alone, for God was with him. Alone, yet not alone, for he was unknowingly supported, as we may well believe, by the prayers and sympathies of some, if not all, of the seven thousand who had not bowed the knee to the image of Baal. We may say that it would have looked better of them if they had come forth from their hiding-places and had rallied round Elijah in the day of battle. But we do not know all, and must not be too ready to blame. Perhaps after all they helped very effectually by their secret prayers, by their silent but forceful sympathies. Ah, we know not how far these may reach! How little true faith we have in the power of prayer and in the help of sympathy! If it be at all true that the world is preserved for the sake of the righteous people, then we may rightly suppose that the influence of the righteous is far-reaching. An invisible host helped Elijah in the day of conflict. Shall we not also believe that we are compassed about with a great cloud of witnesses? Let the thought of isolation be destroyed by the thought of God’s hosts in reserve. He has His purposes; let us believe that they are wise and good.

I. God’s reservations are perfect.—The number seven is the perfect number in the sacred writings, and may here be fittingly employed to indicate the perfection of the divine reservation. God has reserved to Himself seven thousand—a perfect host to set forth the perfection of the divine plan and the divine purposes. Whether the number stated be either a literal or an allegorical assertion, we may rightly make use of its allegorical teaching. It opens out before our minds the perfection of the divine reservations. If God be perfect in wisdom, power, and goodness, then we may rest assured that perfection marks and attends all the steps of His divine and mysterious processes. It is the glory of God to conceal a thing. The glory of His perfection is made known by His reservations as well as by His revelations. In fact, there cannot be perfection without concealment and reservation. The great mind cannot reveal itself to the shallow soul; yea, the great mind cannot reveal itself to kindred souls. The mind is greater than its own revelations. It agonises with mighty thoughts which it cannot express. And so the perfect God cannot reveal Himself to the imperfect creature. God has no limit in mastering His own thought movements; but surely there is no irreverence in saying that God is limited in this particular, that His perfection cannot be communicated to our imperfection. The perfection of His nature implies and indicates the perfection of His plan. His reserve forces speak of the perfection of His restraining power. Imperfect man does not indulge himself in reserve forces. He has no self-restraint. If he have seven thousand things or people at his disposal, he wishes to show them on his parade ground. Even when self-interest tells him not to make a display of his wealth, he breaks through all considerations of a prudential character, and lets the world into his secret. The child has no secrets; its mind is too small and open. The man-child, through the imperfection and vanity of his nature, is often hurrying to display his wealth. God is great and perfect, and His revelations are only the faint indications of the infinite nature of His resources. Elijah is shown, and he was in himself a host. But Elijah speaks to us of God’s seven thousand.

II. God’s reservations cannot be either seen or counted.—For aught we know to the contrary, Elijah was keen-eyed enough—certainly he possessed the vision of the seer. He could see into some of the mysteries of the infinite movements. He was one of the characters in the olden time who were before their age, and saw what other men did not see; and yet he had no knowledge of the seven thousand hidden away in the recesses of the divine keeping. What blindness of vision! Seven thousand righteous ones in that early period of the world’s history, when the population could not be very extensive, and yet Elijah had not the pleasure of their acquaintance. A man might be pardoned if he lived in London and did not know that there were seven thousand righteous amongst its teeming millions; and yet what shall be said of Elijah, who thought that he stood alone, and was ignorant of a mighty but unseen army? But we are often possessed of the Elijah-like blindness. How little we know! How blear-eyed is our vision! The microscope does not reveal to us the laws and methods by which the atom is ruled and guided. There are mysterious pathways far beyond the range of the best-constructed telescope. God’s reserve forces can be neither seen nor counted. We talk very glibly of seven thousand, but we fail to grasp the meaning. The numbers of God are not recorded in human mathematical treatises, and vast beyond the mathematician’s power of computation. Lo, these are part of the divine ways! How little is known of them! We see and hear the Elijahs. God’s seven thousand move in solemn and wondrous silence. Elijah’s name is written on the page of the world’s greatest book; Elijah’s fame and greatness are sounded in the world’s ear. We do not know the name of one of those seven thousand; they have no earthly fame. God is so great and has so much patience that He can keep in reserve the large number of seven thousand. What are we when God can hold back so many? Let us learn our littleness and God’s greatness; let us pray for divine light and help.

III. God’s reservations are for moral purposes.—He rescues seven thousand who have not bowed the knee to the image of Baal. God permits the existence of the Baal worshippers; He looks after and promotes the existence of the righteous remnant. But how is it when the righteous are killed? How is it when the prophets of the Lord are killed by the wicked Jezebels? He has still a righteous remnant of a hundred prophets hidden away by fifty in a cave. The death of the other prophets will create mantles of greater consecration for the living prophets. God only permits a good man to die when that good man’s death will be more productive than his life. The slaughtered prophets speak from their tombs of truth and righteousness. Seven thousand righteous—a sweet, saving, wholesome remnant according to the election of grace. Seven thousand good men and women as seed corn to fill the world with the golden grain of divine truth! The seven thousand are gone, and have left no name behind; but their righteous testimony is not destroyed; their saving influence floats along the stream of time. They are not dead. A good man can never die. The voice of goodness is eternal. The helpful sympathy and influence of the seven thousand have cheered and strengthened many Elijahs sorrowing over the failure of their life-work. Failure? There is no failure with God; there can be no failure in God’s work. Selfishness speaks of failure. Benevolent faith says we cannot fail. God’s kingdom must be established in the earth.

Romans 11:6. The remnant saved owes all to divine grace.—The gospel is a way of salvation by free, unmerited favour, as opposed to all self-righteousness. It may be humiliating to be able to contribute nothing to our own salvation, but to have to accept it full and free from a risen Lord; yet salvation through humiliation is better, surely, than being lost. “Grace,” says Dr. R. W. Hamilton, “is free favour; it can be related to no right and contained in no law. It is extrajudicial: whenever bestowed, it depends upon the mere will of him who exercises it, or upon, what is the same thing, his voluntary pledge and agreement. If this latter be withdrawn, there may be a forfeiture of integrity and fidelity, but it is only so far unjust to those deprived of it that a claim arose out of it; but no injustice accrues to them, considered in their original circumstances. A simple test of grace is presented by the following inquiries: Ought it to be exercised? Can it be righteously withheld? If we affirm the one, if we deny the other, it may be obligation, debt, reason—it cannot be grace, for this principle never owes itself to its object; and in not showing it, the person still is just. If there be any necessity for it, save that of demerit and its misery, it “is no more grace.” By keeping the meaning of the term steadily in view, then, it will be seen that no injustice is done any who decline salvation by free grace and insist on some form of self-righteousness. For the latter is pure favouritism, and the former can alone be adopted by a God who is no respecter of persons.—R. M. E., in “Pulpit Commentary.”

SUGGESTIVE COMMENTS ON Romans 11:1

The words denote merely that Paul was a descendant of Abraham.—“For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” Interpreters have conceived various reasons for the mention of the tribe to which the apostle belonged. But there seems to be no other reason for it but that it was customary with the Jews, in stating their descent from the patriarchs, to mention the tribe through which their descent was traced. The words denote merely that the apostle was a descendant of Abraham, entitled to all the privileges of an Israelite; and the inference which he means his countrymen to deduce from them is, that, by believing in Christ, he is a member of the Church of God as it now exists under the Christian dispensation. He is therefore an instance of the continued favour of God to all of His ancient people who believe the gospel, and an example to prove that all of them are not rejected. He then solemnly repeats his affirmation that God hath not totally rejected the Israelites. There is no reason to think that this is meant to represent the exact number of the faithful worshippers of God in Israel at that period. The number mentioned seems rather intended to denote an indefinite and very considerable number. This answer furnishes a warning against those gloomy views of human nature which lead some pious men to think that, because wickedness seems to them to abound, there are few sincere worshippers of God; and especially against that uncharitable spirit which leads the zealot to presume that none but those who concur in his views of religion can expect to enjoy the favour of Heaven.—Ritchie.

The Lord’s people a chosen remnant.—It is the part both of wisdom and of love to guard our statements against misconception. We are of necessity constrained sometimes to state truth in strong and general terms; but in all such cases it becomes us to anticipate and to remove, as much as in us lies, all occasion for misapprehension or mistake; we should make everything so clear that the ignorant should have nothing to ask, the captious nothing to object. St. Paul was ever alive to this duty; he foresaw and answered every objection that could be urged against the truths he maintained. He had in the preceding chapter spoken of the Gentiles as adopted into God’s family, whilst the Jews, for their obstinate disobedience, were cast off. Hence it might have been supposed that God had cast off His people altogether: but he tells them that this was not the case; for that he himself, though a Jew, was a partaker of all the blessings of salvation; and that as in the days of Elijah there were among the Jews more faithful servants of Jehovah than was supposed, so it was at that time—“there was a remnant,” and a considerable remnant too, “according to the election of grace.” We will—

I. Show that God’s people are a chosen remnant.—The Lord has at this day a remnant of chosen people. In every age of the world there have been some faithful worshippers of Jehovah. Even in the antediluvian world, when all flesh had so corrupted their way that God determined to destroy them utterly, there was one pious man who boldly protested against the reigning abominations, and with his family was saved from the universal deluge. Abraham, Melchizedek, and Lot were also rare instances of piety in a degenerate age, as were also Job and his little band of friends. In Israel too, even under the impious and tyrannic reign of Ahab, there was an Elijah who was a bold and faithful witness for his God. Thus at this day also there are some who serve their God with fidelity and zeal. Neither the example of the multitude nor the menaces of zealots can induce them to bow down to Baal, or to walk after the course of a corrupt world. They are not of the world, even as Christ was not of the world; nor will they conform to it in its spirit and conduct; they will have no fellowship with the unfruitful works of darkness, but they will rather reprove them. To serve, to enjoy, to glorify, the Lord Jesus Christ is all their desire; and they “cleave unto Him with full purpose of heart.” They are, however, but a remnant. We are persuaded that there are many Nicodemuses and Nathanaels at present in the shade who yet in due time will come forth to light and be “burning and shining lights” in their day and generation. There may be at this day thousands in the world who in the sight of God are “faithful and beloved,” though they have not at present any name or place in the Church of Christ. Yet, after all, in comparison of the careless and ungodly world, they will be found “a small remnant,” “a little flock.” And for their distinguished privileges they are altogether indebted to the love of God. We should not state these things in a crude and rash way. We know they are deeply mysterious; and we are most anxious to—

II. Guard this doctine against abuse.—Much is this doctrine hated; much, too, is it abused; but however hated, or however abused, it is the truth of God, and therefore must be maintained. Let none, however, pervert it, or draw false conclusions from it. Let none say: If this doctrine be true, no blame attaches to me. If this doctrine be true, I may sit still till God shall come and help me. If this doctrine be true, I am in no danger whatever I may do. That no solid objection lies against this doctrine will appear whilst we—

III. Suggest the proper improvement of it.—It should encourage all to seek for mercy at God’s hands, it should fill all who are the subjects of it with the deepest humility, and it should stimulate them also to universal holiness.—Simeon.

ILLUSTRATIONS TO CHAPTER 11

Romans 11:1. Brave the perils of ridicule.—“As the crackling of thorns under a pot, so is the laughter of a fool,” and he is a poor invertebrate creature who allows himself to be laughed down when he attempts to stick to his principles and tries to do what he believes to be right. “Learn from the earliest days,” says Sidney Smith, “to inure your principles against the perils of ridicule; you can no more exercise your reason if you live in the constant dread of laughter, than you can enjoy your life if you are in constant terror of death.” No coward is greater than he who dares not to be wise because fools will laugh at him. Elijah bore more than ridicule: he exposed himself to death.

Romans 11:4. Salvation by grace.—Some are all their days laying the foundation, and are never able to build upon it to any comfort to themselves or usefulness to others; and the reason is, because they will be mixing with the foundation-stones that are only fit for the building. They will be bringing their obedience, duties, mortification of sin, and the like unto the foundation. These are precious stones to build with, but unmeet to be first laid to bear upon them the whole weight of the building. The foundation is to be laid in mere grace, mercy, pardon in the blood of Christ; this the soul is to accept of and to rest in merely as it is grace, without the consideration of anything in itself, but that it is sinful and obnoxious to ruin. This it finds a difficulty in, and would gladly have something of its own to mix with it; it cannot tell how to fix these foundation-stones without some cement of its own endeavours and duty, and because these things will not mix they spend fruitless efforts about all their days. But if the foundation be of grace, it is not at all of works, otherwise grace is no more grace. If anything of our own be mixed with grace in this matter, it utterly destroys the nature of grace, which if it be not alone, it is not at all.—Biblical Museum.