11. GOD has still not rejected Israel. (1) A remnant is saved now as in the time of Elijah, (8) the hardening of the rest has for its object the salvation of the Gentiles and ultimately of Israel itself. (15) The privilege of the Gentiles is the same as the privilege of Israel; (17) in their case al... [ Continue Reading ]
ΛΈΓΩ ΟΥ̓͂Ν Κ.Τ.Λ. picks up the thought of Romans 9:6. The reference to Psalms 114:1-4; 1 Samuel 12:22, enforces a negative answer. ΜῊ�.Τ.Λ. The form of the question involves a negative answer. ΚΑῚ ΓᾺΡ ἘΓῺ Κ.Τ.Λ. explains the vehemence of μὴ γένοιτο; in such a rejection he himself would be involved... [ Continue Reading ]
E. Romans 9:1 to Romans 11:36. THE REJECTION OF THE GOSPEL BY ISRAEL The theme of Romans 1:16-17 has been worked out; it has been shown that the Gospel is a power of GOD unto salvation for them that believe, a power needed by Gentile and Jew alike, guaranteed on condition of faith and in response to... [ Continue Reading ]
The failure of Israel does not even now constitute a rejection by GOD. As in former times of apostasy there is a faithful remnant in whom the faithfulness and graciousness of GOD is still seen. And in this remnant lies the hope of restoration.... [ Continue Reading ]
ΠΡΟΈΓΝΩ. Cf. Romans 8:29 n. Ἤ ΟΥ̓Κ ΟἼΔΑΤΕ Κ.Τ.Λ. The point is that in a notorious case of a great apostasy there was no rejection by GOD, but a preservation of a remnant. So it is now. ἘΝ ἨΛΕΊΑΙ “in the section which deals with Elijah,” S. H. q.v. ἘΝΤΥΓΧΆΝΕΙ—ΚΑΤᾺ. Cf. Acts 25:24 περί, 1 Mace. Rom... [ Continue Reading ]
3, 4. 1 Kings 19:10; 1 Kings 19:18.... [ Continue Reading ]
Ὁ ΧΡΗΜΑΤΙΣΜΌΣ subst.: here only in N. T.; cf. v[208] Matthew 2:12; Acts 10:22; Hebrews 12:25; LXX[209] 2Ma 2:4, app. in the sense of an oracle = χρησμός: but here, in direct reference to ἐντυγχάνειν, = reply; cf. Deissmann _B. S._ p. 118, “ἕντευξις is a technical term for a petition to a king, χρημα... [ Continue Reading ]
ΛΊΜΜΑ only here in N. T.; cf. Romans 9:27 (ὑπολ. or καταλ. seems to be the usual word in LXX[211]). [211] LXX. the Septuagint Version of the Old Testament ΚΑΤ' ἘΚΛΟΓῊΝ ΧΆΡΙΤΟΣ on a principle of selection made by GOD’s free grace, cf. Romans 9:11. The genitive marks the ground of selection and fore... [ Continue Reading ]
ΕἸ ΔῈ ΧΆΡΙΤΙ, SC. γέγονεν ἡ ἐκλογή. ΟΥ̓ΚΈΤΙ ἘΞ ἜΡΓΩΝ. The ‘remnant’ are not saved in consequence of their works. ἘΠΕῚ, otherwise, cf. 22; 1 Corinthians 15:9; v. Field _ad h.l._ ἡ χάρις the grace we are speaking of; οὐ. γ. χ., loses its character of grace, cf. Romans 4:4.... [ Continue Reading ]
ΤΊ ΟΥ̓͂Ν; sums up the argument: Israel missed its aim; but not all Israel; the select remnant gained it; the rest were blinded; cf. Romans 9:31. ἘΠΩΡΏΘΗΣΑΝ were ‘dulled’ or ‘blinded’; they failed to perceive the true way of attaining their aim; exactly |[212] Romans 10:3 ἀγνοοῦντες, not |[213] σκληρ... [ Continue Reading ]
ΚΑΘΆΠΕΡ ΓΈΓΡ. Isaiah 29:10; Deuteronomy 29:4, a free conflation. ΠΝΕΥ͂ΜΑ ΚΑΤΑΝΎΞΕΩΣ, ΚΑΤΑΝ. Isa. _l.c_[214] Psalms 9:3 only. ‘Torpor’ seems to be the meaning of the noun, but is not easily paralleled by the uses of the verb (Isaiah 6:5; Daniel 10:15 are nearest): perhaps produced by the influence o... [ Continue Reading ]
Psalms 69:22 f., Psalms 35:8 (θήρα). A terrible quotation: it implies that the Jews are to be reckoned among those enemies of GOD and persecutors of His suffering people on whom the Psalmist imprecates these curses, the sustenance of their lives is to become a snare and trap and retribution for them... [ Continue Reading ]
ΛΈΓΩ ΟΥ̓͂Ν. The moral of the situation is drawn; it does not end in the ruin of the Jews; it has for its first result the offer of salvation to Gentiles, and that gives a hope of a still wider purpose; cf. Romans 11:25 f. Their ruin may be disciplinary. ἜΠΤΑΙΣΑΝ Κ.Τ.Λ. The context sharpens the meani... [ Continue Reading ]
ἭΤΤΗΜΑ = defeat: they have been defeated in their efforts after righteousness (so 1 Corinthians 6:7 of defeat in a case at law); cf. Field _ad loc_[216] He points out that there is a lack of correspondence between ἥττημα and πλήρωμα as there is between παράπτωμα and πλοῦτος. There is no justificatio... [ Continue Reading ]
ὙΜΙ͂Ν ΔῈ—ΤΟΙ͂Σ ἜΘΝΕΣΙΝ. A dramatic turn: not, of course, implying that those to whom he was writing were all Gentiles; cf. Romans 2:1; Romans 2:17. ἘΦ' ὍΣΟΝ ΜῈΝ ΟΥ̓͂Ν Κ.Τ.Λ. The particles must be separated. ΟΥ̓͂Ν = well then, introducing what he has to say to Gentiles. ΜῈΝ finds its antithesis in δ... [ Continue Reading ]
The relative positions of Jews and Gentiles, which have just been described in brief, are now elaborated, to show that they both Stand or fall on the same principle, of GOD’s grace and man’s faith; bare privilege cannot save either. The argument of 1–3 is thus completed. There it was shown that both... [ Continue Reading ]
ΠΑΡΑΖΗΛΏΣΩ. Another echo of Romans 10:19.... [ Continue Reading ]
ἈΠΟΒΟΛῊ, Acts 27:22 only. Romans 11:15-16 are parenthetic, justifying the statement of purpose in 14 and repeating the idea of 12. ΚΑΤΑΛΛΑΓῊ ΚΌΣΜΟΥ. Cf. Romans 5:10-11; Ephesians 2:12-16, and 2 Corinthians 5:18-19. καταλλ. verb and subst. only in Romans, 1 and 2 Cor. (ἀποκ., Eph., Col.). Ἡ ΠΡΌΣΛΗΜ... [ Continue Reading ]
ΕἸ ΔῈ Ἡ�, Κ.Τ.Λ. The metaphor is from Numbers 15:20-21. ἁγία in both clauses is used in its technical sense of consecrated to GOD’s use, without immediate reference to the character of the thing or person consecrated: but the consecration shows the true destiny of the thing consecrated. The verse gi... [ Continue Reading ]
ΕἸ ΔΈ ΤΙΝΕΣ Κ.Τ.Λ. δέ introduces the antithesis to μὲν of 13; μὴ κατακαυχῶ τῶν κλάδων)[217] τὴν διακονίαν μου δοξάξω. The point of the simile is that the Gentiles owe their present inclusion in the stock of Israel, the chosen people, solely to that mercy of GOD which first made a chosen people: the... [ Continue Reading ]
ΜῊ ΚΑΤΑΚΑΥΧΩ͂. ‘Do not triumph over’ (as you are in danger of doing (cf. Moulton, p. 125)).... [ Continue Reading ]
ΟΥ̓͂Ν. The Gentile is represented as justifying his triumph by the fact that his inclusion was the purpose of their rejection.... [ Continue Reading ]
ΤΗ͂Ι�—ΤΗ͂Ι ΠΊΣΤΕΙ, dative marking the cause or occasion. Cf. Romans 11:30; Romans 4:20; 2 Corinthians 2:13; Blass, § 38. 2 (1898). For ἀπ. π., cf. Mark 9:24. ΜῊ Ὑ. Φ. Give up these high thoughts of yourself; school yourself to the humility of fear; cf. 1 Timothy 6:17.... [ Continue Reading ]
ἼΔΕ ΟΥ̓͂Ν. This being so observe how in GOD there is both goodness and severity, meeting in each case the position taken by man. ἼΔΕ only here w. accus. N. the absence of articles. ἘΠΙΜΈΝΗΙΣ. With dat., Romans 6:1; Philippians 1:24; Colossians 1:23; 1 Timothy 4:16 only. He says τῇ χρ. not τῇ πίστε... [ Continue Reading ]
As the Gentiles came to share in the hope of Israel, so fallen Israel may share the hope of the redeemed Gentile. He now explicitly declares his hope for Israel, hinted in Romans 11:12. ΔΥΝΑΤῸΣ ΓΆΡ Κ.Τ.Λ. The same power which grafted the Gentile branches can graft again the broken branches of Israe... [ Continue Reading ]
ἘΚ ΤΗ͂Σ ΚΑΤᾺ Φ. ἈΓΡ. From the wild olive to which you naturally belonged. So ΠΑΡᾺ ΦΎΣΙΝ contrary to your natural origin, ΟἹ ΚΑΤᾺ ΦΎΣΙΝ those who naturally belong to it.... [ Continue Reading ]
ΟΥ̓ ΘΈΛΩ Ὑ. ἈΓΝΟΕΙ͂Ν. Cf. Romans 1:13; 1 Corinthians 10:1; 1 Corinthians 12:1 _alibi_, always with ἀδελφοί; a solemn emphasis of a fundamental truth. ΤῸ ΜΥΣΤΉΡΙΟΝ ΤΟΥ͂ΤΟ. This secret of GOD’s providential government; cf. Romans 16:25; 1 Corinthians 15:51. The word in S. Paul always has the sense of... [ Continue Reading ]
The argument is summed up in a picture of the wide and patient purpose of GOD: the end is to bring both Jew and Gentile under His mercy: in the process both have sinned (cc. Romans 1:18-23) and experienced His wrath, owing to the same cause in them. But the waywardness of man has no counterpart in G... [ Continue Reading ]
ΚΑῚ ΟὝΤΩΣ, so and only so: ΠΑ͂Σ Ἰ = τὸ πλήρωμα αὐτῶν Romans 11:12. The idea is that Israel as a nation will have its part fully in the consummated kingdom of Christ (cf. 1 Corinthians 15) and in this final reconciliation S. Paul sees the fulfilment of the promises. What fate awaits those Israelites... [ Continue Reading ]
ΚΑΤᾺ ΜῈΝ. The verse states in another form the fact laid down in 25 b. Hence the asyndeton. The Gospel preached by S. Paul, by its abolition of law and inclusion of Gentiles, involved, as a matter of fact, the throwing of the greater part of Israel into a state of hostility to GOD: that hostility wa... [ Continue Reading ]
ἈΜΕΤΑΜΈΛΗΤΑ ΓᾺΡ Κ.Τ.Λ. ἈΜΕΤΑΜ., 2 Corinthians 7:10 only. ΤᾺ ΧΑΡΊΣΜΑΤΑ, only here of GOD’s gifts outside the Gospel dispensation; its use for the privileges of the Jew (Romans 9:4-6) is a remarkable instance of S. Paul’s sense of the unity of revelation: the use of the words marks the fact that the... [ Continue Reading ]
ὭΣΠΕΡ ΓᾺΡ. Another ground for the hope in 25 b found in a parallel between the actual experiences of Gentiles and Jews. ὙΜΕΙ͂Σ. Cf. Romans 11:13; the whole section is addressed to Gentiles. ΠΟΤῈ ἨΠΕΙΘΉΣΑΤΕ. Cf. Ephesians 2:12; Ephesians 4:18 : the Gentile state was due to the refusal to obey the v... [ Continue Reading ]
ΝΥ͂Ν, again under the Gospel, ἨΠΕΊΘΗΣΑΝ refused to obey GOD’s voice speaking in the Gospel, ΤΩ͂Ι Ὑ. Ἐ. owing to the mercy shown to the Gentiles: the wide range of the Gospel was in S. Paul’s experience the principal cause of offence to the Jews. This construction gives a clear and fitting sense: oth... [ Continue Reading ]
ΣΥΝΈΚΛΕΙΣΕΝ ΓᾺΡ Κ.Τ.Λ. Cf. Romans 3:9; Romans 3:19; Romans 3:23; Galatians 3:22. ΤΟῪΣ ΠΆΝΤΑΣ. Jew and Gentile alike, regarded as classes: in both classes there were numerous exceptions, but neither class as such was exempt from the doom of disobedience; both need the mercy which is GOD’s ultimate p... [ Continue Reading ]
Ὢ, the only place where S. Paul uses the exclamation except with a vocative. ΒΆΘΟΣ. Cf. Romans 8:39; 1 Corinthians 2:10; Ephesians 3:18 : there is the suggestion of depth impenetrable to human thought. ΠΛΟΎΤΟΥ. If coordinate with σοφίας and γνώσεως, represents χάρις or ἀγαπή, and this might be just... [ Continue Reading ]
In dealing with this awful problem the last and deepest thought is, how infinite is the wealth and wisdom and knowledge in GOD, how far we are from being able to explore all His judgments or to track out all His ways; He reveals, but to none is His mind open, from none is His counsel drawn, to none... [ Continue Reading ]
34. Isaiah 40:13 f., qu. 1 Corinthians 2:16; cf. Wis 9:13; Wis 9:17.... [ Continue Reading ]
35. Job 41:11 (Heb.).... [ Continue Reading ]
ὍΤΙ refers not to the preceding verse only but to the whole explanation Romans 11:33-35. ἘΞ ΑΥ̓ΤΟΥ͂ Κ.Τ.Λ. In close relation to the context, ascribing to GOD as GOD the whole origin, direction, and end of all these elements in the ordering of creation, and in particular of human life and destiny wh... [ Continue Reading ]