Exegetical and Hermeneutical Commentary of Romans 11:5
Even so then at this present time also there is a remnant according to the election of grace.
5. at this present time ] In which the mournful phenomenon of Jewish unbelief occasioned this whole discussion.
there is ] Lit. there hath been: it was and still is.
a remnant ] a reserve, a leaving. The noun is cognate to the verb “I reserved” in Rom 11:4. This “remnant” at some stages of apostolic history (Act 6:7; Act 21:20,) was in itself very numerous. But it was always, no doubt, small comparatively; and it became more and more so the more the distinctive character of the New Kingdom came out, (as in Stephen’s and now in Paul’s teaching,) and the nearer the last crisis of the old order approached.
according to the election of grace ] i.e. “on the scale determined by the Divine choice (to faith and salvation), whose only motive and reason is grace the free favour of Him who chooses out His own.” See on Rom 8:33.
Fuente: The Cambridge Bible for Schools and Colleges
At this present time – In the time when the apostle wrote. Though the mass of the nation was to be rejected, yet it did not follow that all were to be excluded from the favor of God. As in the time of Elijah, when all appeared to be dark, and all the nation, except one, seemed to have become apostate, yet there was a considerable number of the true friends of God; so in the time of Paul, though the nation had rejected their Messiah, though, as a consequence, they were to be rejected as a people: and though they were eminently wicked and corrupt, yet it did not follow that all were cast off, or that any were excluded on whom God had purposed to bestow salvation.
A remnant – That which is left or reserved; Rom 9:27. He refers here doubtless, to that part of the nation which was truly pious, or which had embraced the Messiah.
According to the election of grace – By a gracious or merciful choosing, or election; and not by any merit of their own. As in the tinge of Elijah, it was because God had reserved them unto himself that any were saved from idolatry, so now it was by the same gracious sovereignty that any were saved from the prevalent unbelief. The apostle here does not specify the number, but there can be no doubt that a multitude of Jews had been saved by becoming Christians, though compared with the nation – the multitude who rejected the Messiah it was but a remnant. The apostle thus shows that neither all the ancient people of God were cast way, nor that any whom he foreknew were rejected. And though he had proved that a large part of the Jews were to be rejected and though infidelity was prevalent, yet still there were some who had been Jews who were truly pious, and entitled to the favor of God. Nor should they deem this state of things remarkable, for a parallel case was recorded in their own Scriptures. We may learn from this narrative,
(1) That it is no unparalleled thing for the love of many to wax cold, and for iniquity to abound.
(2) The tendency of this is to produce deep feeling and solicitude among the true friends of God. Thus, David says, Rivers of waters run down mine eyes because they keep not thy law; Psa 119:136; compare Jer 9:1; Luk 19:41.
(3) That in these darkest times we should not be discouraged. There may be much more true piety in the world than in our despondency we may suppose. We should take courage in God, and believe that he will not forsake any that are his true friends, or on whom he has purposed to bestow eternal life.
(4) It is of God that all are not corrupt and lost. It is owing only to the election of grace, to his merciful choosing, that any are saved. And as in the darkest times he has reserved a people to himself, so we should believe that he will still meet abounding evil, and save those whom he has chosen from eternal death.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Even so then at this present time] As in the present day the irreligion of the Jews is very great; yet there is a remnant, a considerable number, who have accepted of the grace of the Gospel.
According to the election of grace.] And these are saved just as God has saved all believers from the beginning; they are chosen by his grace, not on account of any worth or excellence in themselves, but through his goodness are they chosen to have a place in his Church, and continue to be his people, entitled to all the privileges of the new covenant. The election of grace simply signifies God’s gracious design in sending the Christian system into the world, and saving under it all those who believe in Christ Jesus, and none else. Thus the believers in Christ are chosen to inherit the blessings of the Gospel, while those who seek justification by the works of the law are rejected.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
q.d. As it was in the times of Elias, so it is now;
there is a remnant of the Jews, which God hath graciously elected; therefore their rejection is not total, which was the thing to be proved. Though those that believe are few in respect of those that believe not, as a remnant is but little in respect of the whole piece, yet there are many thousands of them, as James said to Paul, Act 21:20; Thou seest, brother, how many thousands of Jews there are which believe.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Even so at this present time“inthis present season”; this period of Israel’s rejection. (See Ac1:7, Greek).
there is“thereobtains,” or “hath remained”
a remnant according to theelection of grace“As in Elijah’s time the apostasy ofIsrael was not so universal as it seemed to be, and as he in hisdespondency concluded it to be, so now, the rejection of Christ byIsrael is not so appalling in extent as one would be apt to think:There is now, as there was then, a faithful remnant; not however ofpersons naturally better than the unbelieving mass, but of personsgraciously chosen to salvation.” (See 1Co 4:7;2Th 2:13). This establishes ourview of the argument on Election in Ro9:1-29, as not being an election of Gentiles in the place ofJews, and merely to religious advantages, but a sovereign choice ofsome of Israel itself, from among others, to believe and be saved.(See on Ro 9:6.)
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Even so then at this present time also,…. In which the apostle lived, the time of preaching the Gospel, the accepted time, the day of salvation, which then was, and also now is; at that time when the Gospel was sent unto the Gentiles, and God took out of them a people for his name; when multitudes of them were converted, and embraced the faith of Christ; and when the Jews in general had rejected the Messiah, killed the Lord Jesus, persecuted his apostles, and contradicted and blasphemed the Gospel; yet still God had made a reserve of some among them, for himself:
there is a remnant; alluding either to Isa 10:21, or to the oracle delivered to Elijah, saying, “I have reserved”, or “left”, c. 1Ki 19:18, that as God had reserved for himself, in Elijah’s time, a number of persons, who had not gone into the idolatrous worship of Baal, when the greater part of the Israelites did, so he had taken care to make a like reserve in the apostle’s time, when the bulk of the Jewish nation had refused the Messiah, and despised his Gospel. This is a further proof, that God had not cast away all the people of the Jews and that as Elijah was not the only worshipper of the true God in his time, so the apostle was not the only instance of grace among that people now; there was a number of them; the number of the disciples after our Lord’s ascension, was an hundred and twenty; upon the first sermon preached by Peter, three thousand were converted, and added to them; after that, they are said to be about five thousand, and still multitudes were added, both of men and women, and a great company of the priests were obedient to the faith; so that before the dispersion of the church at Jerusalem by a persecution, there might be at least such a number called by grace, as God had reserved in Elijah’s time; though these, when compared with the generality of the nation, which remained in unbelief, were but a few, and therefore called a “remnant”, or a “reserve”, as the word may be rendered; for these were a set of men, whom God had reserved and preserved in his Son, and in the covenant of his grace, from everlasting; and had kept a watchful eye over them in time, reserved them in his providence, and saved them to be called; and by calling them, had reserved them by his grace, and preserved them by his power, from the general unbelief, impenitence, blindness, and ignorance, which prevailed over the people of the Jews; which reserve was not owing to their superior goodness, they being in no wise, with respect to nature, birth, and privileges, better than those who were not reserved; nor to the disposition of their minds and wills, their minds and consciences being defiled, and their wills naturally as obstinate and perverse as others; nor to any good works done by them, since works before calling are not properly good, and those after are the fruits of that grace: but this reverse was made,
according to the election of grace; God’s choice of these persons before the world was, which is the source and spring of all the blessings of grace, both in time eternity: hence these persons were put into the hands of Christ, secured in an everlasting covenant, took special care of by divine Providence, were called by grace, justified, sanctified, and at last glorified: and this choice is owing to grace, for not men’s choice of God’s grace, but God’s choice, owing to his, own grace, is here meant. The Pelagians would have it, that this election is the choice which man makes of the grace of God: whereas such is the enmity of mans nature, and will against God and his grace, that he would never make choice of that, if the grace of God did not first make choice of him, and lay hold upon him: grace here, does not design the object of the choice, but the cause, spring, and motive of it, which is not any habit or quality in men, as faith and holiness, for these are fruits and effects of electing grace, and so not causes, motives, or conditions of it, but the free love and favour of God in his own heart; and shows the sovereignty and freeness of election, which is no ways depending on the will and works of men, but upon the sovereign good will and pleasure of God.
Fuente: John Gill’s Exposition of the Entire Bible
Remnant (). Old word, but only here in N.T., but in papyri also and with this spelling rather than . From , to leave.
According to the election of grace (‘ ). As in 9:6-13. The election is all of God. Verse 6 explains it further.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Even so then,” (houtos own kai) “Just like this also,” or even so, in like manner; this is the same phrase used in Joh 3:14, “even so must the Son of Man be lifted up”; and the thing hereafter set forth is just as true and correct.
2) “At this present time,” (en to nun kairo) “in the present and ongoing time, period, or season,” the Gentile or church time, age, period or dispensation.
3) “Also there is a remnant according to the election of grace,” (leimma kat eklogen charitos gegonen) “There has become (or come to be, to exist) a remnant according to or based on the outreason – purpose – or provision of grace,” which has appeared or been made manifest to, toward, or in behalf of all men, Tit 2:11. God provided it for all men and each who accepts it becomes a spiritual Israelite (man or child of God) according to or based on God’s own will, purpose, and provision of redemption; 1) First every believer in Christ becomes a person of the election of grace, when he believes; 2) Second, every believer, of the election of grace individually, becomes a member of (the elect, the church), called from among the Gentiles for his names sake, when he is baptized and becomes a covenant member of a church congregation to carry on the worship and service of God, and 3).Third, natural Israel, the Jews, are spoken of as God’s elect, his wife, now given a bill of divorcement, put away among the Gentiles, till the times of the Gentiles be fulfilled. This is in essence a statement of the nature, purpose, and fulfillment of God’s foreordination, predestination, election, and callings set forth in his Old Testament and New Testament covenants, in relationship to the redemption and restitution of all things to his glory thru Jesus Christ.
Fuente: Garner-Howes Baptist Commentary
(5, 6) As there was a remnant then, so also is there a remnant now. That there should be so is due not to any human merit on the part of those exempted from the fate of their nation, but to the spontaneous act of the divine grace selecting them from the rest. These two things, grace and works, really exclude each other.
The Apostle reverts somewhat parenthetically, and because his mind is full of the thought, to his idea of Rom. 9:11-16. We have here also a break in the train of argument. After establishing the fact that there is this remnant, the Apostle inquires how there came to be one. The reason was because the mass of the people trusted to their own works instead of relying upon grace; therefore grace deserted them, and they were left to a judicial blindness.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. A remnant Parallel to the seven thousand of the fallen Israel of old is the Christian Church of Paul’s day. They are denounced as renegades by the Jewish people; but Paul claims them as the pure Israel in the chosen Abrahamic line.
Election of grace Just as Abraham is claimed from the Old Testament to have been justified and called on account of faith, and not by works, so the faithful seven thousand are claimed on account of their persevering faith in Jehovah in the midst of an apostasy to Baal.
‘Even so then at this present time also there is a remnant according to the election of grace.’
Paul then defines these 7,000 as ‘a remnant according to the election of grace’ (a description demonstrated as applying to them by the use of ‘also’), who can be seen as similar to the present ‘remnant according to the election of grace’, those who by their faith in Jesus Messiah ‘at this time’, have demonstrated that they are among God’s elect, as described in Rom 9:6-29, a position which they have obtained through the unmerited, active favour of God. This ‘remnant according to the election of grace’ is the same as the Israel within Israel (Rom 9:6) supplemented by believing Gentiles (Rom 9:24)
Rom 11:5 . In this way , corresponding to this Old Testament historical precedent, therefore (in order to make the application of Rom 11:3-4 ), there has been (there has come into existence, and actually exists perfect ) also in the present time, in consequence of an election made out of grace, a remnant , namely, a small part taken out of the hardened mass of the people, i.e. the comparatively insignificant number of believing Jews, whom God’s grace has chosen out of the totality of the people. It is related to the latter as a remainder (Herod. i. 119; 2Ki 19:4 ) to a whole, from which the largest part is removed (Rom 11:3-4 ; Rom 9:27 ; Rom 9:29 ), notwithstanding Act 21:20 . The point of comparison is the notion of the in contrast to the remaining mass; the latter in the typical history has perished , but in the antitypical event has forfeited saving deliverance .
. .] opposed to the presumption in reference to works of the Jewish character; hence, too, the emphatic declaration in Rom 11:6 . It is to be connected not with as its more precise definition (Hofmann), but with as its mode. This is evinced by the following , sc. , where is equivalent to the . .
DISCOURSE: 1893 Rom 11:5. Even so then at this present time also there is a remnant according to the election of grace.
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 every thing 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 Gods 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. I.
Shew that Gods people are a chosen remnant
The Lord has at this day a remnant of faithful people And for their distinguished privileges they are altogether indebted to the electing love of God We would 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 doctrine 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,
1.
If this doctrine be true, no blame attaches to me
[What! No blame attaches to those who live in sin; to those who live without God in the world! Has any one compelled you. to act thus? Have you not been free agents in every thing that you have done? What if you were not able of yourselves to fulfil the will of God, did not God exhort you to come to him for grace and strength, and did he not promise to give grace sufficient for you? Has there not been much that you might have done, which yet you have neglected? and much that you might have abstained from, which yet you have committed? Will any one go into the presence of Almighty God and say, I sought thee, but thou wouldst not hear: I endeavoured to the utmost of my power to comply with all thine injunctions; but thou withheldest from me the assistance that was necessary: I chose thee, but thou rejectedest me without a cause? No: profane as many are, there is not a man to be found in the universe who will dare thus to insult his God. We all have a consciousness that sin at least is our own, whatever holiness may be: it is the fruit of our own choice, the work of our own hands: and every man who has not on the wedding garment in the last day, will be dumb before his God, and not have one word to say in vindication of himself, when the Master of the feast shall order him to be tied hand and foot, and cast into outer darkness [Note: See Mat 22:11; Mat 22:13.].]
2.
If this doctrine be true, I may sit still, till God shall come and help me
[Where, we would ask, do the Scriptures countenance any such inference as this? They invariably enjoin the use of means, and promise a blessing to those who use them in a dependence upon God; Ask and ye shall have, seek and ye shall find, knock and it shall be opened unto you; for every one that asketh, receiveth, &c. Will you after this sit down and say, I will not ask? Be it so; you are helpless in yourselves, and incapable of doing any thing that is truly good: but so was the man with the withered arm: yet, when our Lord said to him, Stretch out thine arm, did he reply, Lord, I cannot? No: he attempted to fulfil his Lords command; and in the attempt was strengthened to perform it. So is it your duty to use the means to the best of your power, in obedience to Gods command, and in dependence on his grace: and if you do so, you are assured that you shall never seek his face in vain. You should do as much for yourselves, as if you had in yourselves an all-sufficiency for all things: but, whilst doing it, you should remember, that your sufficiency is of God alone. This is precisely what St. Paul has taught us. He addressed persons who were asleep, yea, dead; yet did he bid them awake, and act; and promised, that in obeying his injunctions they should obtain from Christ all needful aid: Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light [Note: Eph 5:14.].]
3.
If this doctrine be true, I am in no danger, whatever I may do
[Does any one who professes to believe the doctrine of election make this use of it? He needs nothing more to prove, that he at least is not of Gods elect: for, if there be one mark of a reprobate more strong and decisive than another, it is that of turning the grace of God into licentiousness. There is not a word in all the book of God that gives any man a hope of salvation whilst he lives in sin. On the contrary, it is expressly declared, that, without holiness no man shall see the Lord. If we are chosen of God before the foundation of the world, it is that we may be holy, and without blame before him in love [Note: Eph 1:4.]: if we are chosen to salvation, it is through sanctification of the Spirit, and belief of the truth [Note: 2Th 2:13.]. God will never make his own Son a minister of sin. If he save us at all, it will be from our sins, and not in them. Hear how indignantly God rejects the idea of his leaving men at liberty to sin: Behold, ye trust in lying words that cannot profit. Will ye commit all manner of sins, and come and stand before me in this house which is called by my name, and say, We are delivered to do all these abominations? Behold, even I have seen it, saith the Lord of Hosts [Note: Jer 7:8-11.]. Yes; God does see it; and whoever maintains such a delusion as this, shall ere long find, to his cost, whose word shall stand; Gods, or his [Note: Jer 44:28. with Gal 6:7-8.].]
That no solid objection lies against this doctrine, will appear, whilst we,
III.
Suggest the proper improvement of it
1.
It should encourage all to seek for mercy at Gods hands
[If Gods election were determined only by some good that was naturally inherent in man, and mans hope of the Divine favour were built on some superior excellence that was in him above others, who could venture to cherish any hope at all? Certainly there would be a fearful prospect for those who have long continued in their sins: for they would naturally say, How can God ever look with compassion on such a sinner as me? The old therefore, and the dying, would at once be driven to despair. But when we are told, that God has mercy on whom he will have mercy, and dispenses his blessings freely to whomsoever he will, the vilest sinner in the universe may say, Then I will not despair: I know, I have nothing whereby to recommend myself to him: but he is at liberty to shew mercy to the very chief of sinners: and in that character will I apply to him, that he may glorify himself in me. This is a just and scriptural way of arguing: and it in may be adopted by all who know the plague of their own heart, even though they may have lived in sin throughout their whole lives, and be now come to the borders of the eternal world: they may say, His grace is his own; he may dispense it as he will; and, where sin has abounded, His grace may superabound. He chose Paul in order that in him he might shew forth all long-suffering for a pattern to the Church in all ages; and I will hope, that in me also he will shew, before the whole assembled universe, how far his grace can reach. This is the true, legitimate, and only use which an unconverted sinner should make of Gods electing love.]
2.
It should fill all who are the subjects of it with the deepest humility
[Many ignorantly imagine, that the idea of God having elected us would fill us with pride: and if his election had respect to some goodness in us above others, and were founded on our superior merits, there were some ground for pride. But when God, in ordaining men to life, has respect only to his own sovereign will and pleasure, and to the manifestation of his own glory, no man has any ground to boast: nor will any man who is a partaker of this grace wish to boast. On the contrary, he will be disposed rather to say with the profoundest adoration, What was I, Lord, that thou shouldest visit me? This is the effect which the conferring of an undeserved favour has on every humble mind. Elizabeth, when the blessed Virgin, after her miraculous conception, came to visit her, exclaimed, Whence is this to me, that the mother of my Lord should come unto me [Note: Luk 1:43.]? How much more then will the saint be filled with wonder that the Lord himself should come, and take up his abode within his very soul! Again; when Mephibosheth was told by David that his Fathers property should be restored to him, and that he should cat continually at the kings table, he bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am [Note: 2Sa 9:7-8.]? How much more then will the child of God abase himself as the most unworthy of mankind, when the King of kings, of his own sovereign love and mercy, tells him, that all the glory of heaven shall be his, and that he shall feast for ever at the marriage supper of the Lamb! This was the effect produced on Paul, who, because there was no word in the whole Greek language sufficiently strong whereby he might express his sense of his own unworthiness, made a word for himself, that places him beneath the least and lowest of all the saints of God: he calls himself, less than the least of all saints. That is our proper appellation; and the more just sense we have of Gods electing love, the more ready we shall all be to adopt it for our motto.]
3.
It should stimulate them also to universal holiness
[If we be a chosen generation, a royal priesthood, a holy nation, and a peculiar people, it is that we may shew forth the praises of Him that hath called us out of darkness into marvellous light [Note: 1Pe 2:9.]. Yes; we are created unto good works, which God hath before ordained that we should walk in them. We are to be as lights in a dark place; as a city set upon a hill: we are to be epistles of Christ, known and read of all men. Man expects this of us: and God also expects it of us. Man will naturally say, What proof do these people give that they are the elect of God? If we look at them, what do we find in them more than others? These expectations are reasonable: and, if you are not more holy than others, they may reasonably say, that you are hypocrites and deceivers. I would call upon you then to shew by your fruits that you are trees of the Lords planting. I call upon you to shine as lights in the world, holding forth the word of life in the whole of your conversation. Hear the exhortation of an inspired Apostle: Put on, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye [Note: Col 3:12-13.]. These are the graces that ye are called to exercise, and these are the fruits whereby ye are to be known. By thus exhibiting to the world the mind that was in Christ, you will prove your title to the character of his saints as called, and chosen, and faithful [Note: Rev 17:14.].]
5 Even so then at this present time also there is a remnant according to the election of grace.
Ver. 5. According to the election of grace ] St Paul was Constantissimus gratiae praedicator, as Austin calleth him, a most constant preacher of God’s free grace.
5 .] Thus then (analogical inference from the example just cited) in the present time also (or, even in the present time , scil. of Israel’s national rejection) there is a remnant (a part has remained faithful, which thus has become a ) according to (in virtue of, in pursuance of) the election (selection, choice of a few out of many) of grace (made not for their desert, nor their foreseen congruity, but of God’s free unmerited favour).
Rom 11:5 . Application of the principle of Rom 11:4 to the present. is the present regarded not merely as a date, but as in some sense a crisis. : a remnant has come to be this is the fact which has emerged from the general unbelief of Israel. : on these words the emphasis lies. The existence of the remnant is due to an election of grace, a choice on the part of God the motive of which is to be sought in His unmerited love alone. The idea is the same as in chap. Rom 9:6-13 : but cf. note on Rom 11:4 .
at. App-104.
time. See Rom 3:26.
remnant. Greek. leimma. Only here. Compare Rom 9:27.
according to. App-104.
election. See Rom 9:11.
grace. See Rom 1:5. App-184.
5.] Thus then (analogical inference from the example just cited) in the present time also (or, even in the present time, scil. of Israels national rejection) there is a remnant (a part has remained faithful, which thus has become a ) according to (in virtue of,-in pursuance of) the election (selection, choice of a few out of many) of grace (made not for their desert, nor their foreseen congruity, but of Gods free unmerited favour).
Rom 11:5. , then) The conclusion drawn from the Old to the New Testament.
Rom 11:5
Rom 11:5
Even so then at this present time also there is a remnant-Paul assured them that it was not so bad as outward appearances indicated. At the time he was writing there was a remnant of Israel left that had accepted the grace of God offered in Christ Jesus and were chosen of him.
according to the election of grace.-God proffered mercy and pardon through Jesus Christ, and whosoever believed in him was chosen and approved of God. Jesus is called “the grace of God. (Tit 2:11). In Christ and his teachings are embraced the gracious provisions of God for salvation. [The election was a choice proceeding from grace. The grace resided in God, and the act of choosing was his; but his grace prompted the act. Although the grace prompted the election, the grace was not the reason for it. The reason existed in those chosen, not in him who chose; and it lay in their obedience to Christ. The nation of Israel, God rejected because of disobedience to Christ; the individual, he retained in his favor because of obedience to him. Election in the case of the redeemed does not precede obedience, and, therefore, is neither the cause of it nor the reason for it. On the contrary, obedience precedes election, and is both the condition of it and the reason for it. Obedience is mans own free act, to which he is never moved by any prior election of God. Choosing, on the other hand, is Gods free act, prompted by grace, and conditioned on obedience. This obedience he seeks to elicit by his love manifested in Jesus Christ (Joh 3:16); but to this he is led solely by his love for man and never by previous choice. True scriptural election, therefore, is a simple, intelligible thing.]
Remnant
Remnant, Summary: In the history of Israel, a “remnant” may be discerned, a spiritual Israel within the national Israel. In Elijah’s time 7,000 had not bowed the knee to Baal 1Ki 19:18. In Isaiah’s time it was the “very small remnant” for whose sake God still forbore to destroy the nation Isa 1:9. During the captivities the remnant appears in Jews like Ezekiel, Daniel, Shadrach, Meshach, and Abednego, Esther, and Mordecai. At the end of the 70 years of Babylonian captivity it was the remnant which returned under Ezra and Nehemiah. At the advent of our Lord, John the Baptist, Simeon, Anna, and “them that looked for redemption in Jerusalem” Luk 2:38 were the remnant. During the church-age the remnant is composed of believing Jews Rom 11:4; Rom 11:5. But the chief interest in the remnant is prophetic. During the great tribulation a remnant out of all Israel will turn to Jesus as Messiah, and will become His witnesses after the removal of the church Rev 7:3-8. Some of these will undergo martyrdom Rev 6:9-11 some will be spared to enter the millennial kingdom Zec 12:6 to Zec 13:9. Many of the Psalms express, prophetically, the joys and sorrows of the tribulation remnant.
remnant Remnant. See, Isa 1:9.
grace Grace (in salvation). vs. 2Co 8:9; Rom 3:24 See note, (See Scofield “Joh 1:17”).
at this present: Rom 11:6, Rom 11:7, Rom 9:27
election of grace: The election which proceeds from the mercy and goodness of God. Rom 11:28, Rom 9:11, Eph 1:5, Eph 1:6
Reciprocal: 1Ki 19:18 – Yet I have left 2Ki 19:31 – For Ezr 9:8 – a remnant Isa 4:2 – them that are escaped Isa 6:13 – But yet Isa 10:22 – though thy Isa 28:5 – residue Isa 37:31 – take Isa 44:1 – O Jacob Isa 65:8 – General Isa 65:9 – mine elect Jer 30:11 – though Jer 31:7 – remnant Jer 44:14 – for none Eze 6:8 – General Eze 12:16 – I will Dan 12:1 – thy people Joe 2:32 – and in Amo 3:12 – so shall Mic 4:7 – I will Mic 5:7 – the remnant Zep 2:7 – the remnant Zec 3:2 – a brand Zec 14:16 – that every Mal 3:2 – who may abide Mat 7:14 – and few Mat 19:25 – Who Mat 20:12 – borne Mat 20:15 – it Mar 13:20 – for Act 2:47 – the Lord Act 17:34 – certain 1Co 15:10 – by Eph 1:4 – as Eph 2:5 – grace ye Col 3:12 – as 1Th 1:4 – Knowing 2Th 2:16 – through 2Ti 1:9 – not Tit 2:11 – the grace Heb 3:16 – not 1Pe 1:2 – Elect 1Jo 2:19 – they might Rev 7:4 – an
1:5
Rom 11:5. The Jewish nation was chosen as the people to bring the Saviour into the world, and that is what Paul means by the election of grace. There has always been a sufficient portion of the nation (though small in number), to carry out the divine plan for the salvation of the world. The individuals of this “remnant” were good enough that God preserved them for the predestined purposes.
Rom 11:5. Even so then, or, thus therefore; in accordance with this historical fact which indicates (therefore) a permanent principle, in this present time also, as well as in the similar ancient times, there is (more exactly, has become, and still exists) a remnant, a small number out of the mass; and this remnant has become and remains such, according to the election of grace. This phrase is to be joined, not with the noun, but with the verb (as above indicated). Here the reference is not national, but individual, as in chap. 9. This view is further sustained by Rom 11:6, and by the obvious opposition to Jewish pride of works: the election has its source in Gods grace, not in mans merit.
Here we have St. Paul making application of the foregoing example to the present case. As Elias was not alone in the corrupt state of Israel then, so neither was the apostle alone now, in this time of general rejection of the Jewish church and nation. God had a number then, he has a remnant now, which, according to his free and gracious purpose, are brought to believe in his Son. Although the Jews who believed were few in comparison of them that were rejected, called therefore a remnant, which is but small and little in respect of the whole piece; yet there were many thousands of them that did believe on the Lord Jesus Christ, and obtained, no doubt, salvation by him, Thou seest, brother, how many thousand Jews there are which believe. Act 21:20.
Observe farther, The conclusion which the apostle doth infer and draw from the fore-mentioned assertion “If a remnant be saved, according to the free purpose and gracious election of God, then ’tis not upon the consideration of the merit of their own works; they are not justified and accepted for the works of the law, otherwise grace is no more grace: for what need is there of grace, where men have continued in all things written in the law to do them? for the man that doeth those things shall live in them. But, on the other hand, if it be of works that we are justified and accepted, then it is no more of grace, otherwise work is no more work.”
Learn hence, 1. That such as are chosen in Christ to be a people near unto God, are put into this state by mere grace, and unmerited favour.
Learn, 2. That grace comes in to supply the defect of our works, and to procure pardon for the non-performance of them, according to the tenor of the law. God was good to man before his fall, in making him his creature; he is gracious to man since his fall, in recovering him to the divine favour, by restoring him to the divine likeness.
The fabric of grace in the hearts of his people goes up, as did the building of the second temple, with shouts and acclamations, Grace! grace! and every stone in the building of our salvation, from the foundation to the superstructure, is all free-stone; Otherwise grace is no more grace.
Vv. 5. This verse applies the case of the seven thousand to present circumstances. The remnant, of whom the apostle speaks, evidently denotes the small portion of the Jewish people who in Jesus have recognized the Messiah. The term , remnant, is related to the preceding verb , I have reserved to myself, kept. There is no reference whatever to the members of the Jewish people who shall survive the destruction of Jerusalem, and shall be preserved to go into exile. These form, on the contrary, the rejected portion to whom the words, Rom 11:7-10, apply.
The three particles which connect this verse with the preceding context: so, then, also, refer, the first to the internal resemblance of the two facts, for the same principle is realized in both; the second, to the moral necessity with which the one follows from the other in consequence of this analogy. The third simply indicates the addition of a new example to the former.
The words: according to the election of grace, might apply to the individuals more or less numerous who are embraced in this remnant, now become the nucleus of the church. The word election would in that case be explained, as in the case of the elect in general, Rom 8:29-30, by the fact of the foreknowledge which God had of their faith. But the matter in question throughout the whole of this chapter is the lot of the Jewish people in general; it is therefore to them in their entirety that the idea of the divine election refers; comp. Rom 11:2; Rom 11:28. One thing indeed follows from the election of grace applied to the whole of Israel; not the salvation of such or such individuals, but the indestructible existence of a believing remnant at all periods of their history, even in the most disastrous crises of unbelief, as at the time of the ministry of Elias, or of the coming of Jesus Christ. The idea contained in the words: according to the election of grace, is therefore this: In virtue of the election of Israel as the salvation-people, God has not left them in our days without a faithful remnant, any more than He did in the kingdom of the ten tribes at the period when a far grosser heathenism was triumphant.
Even so then at this present time also there is a remnant according to the election of grace. [Resuming, the argument. “As at the time of the great deflection in Elijah’s day there seemed to him to be but one, yet God had reserved to himself seven thousand, so now in this time of falling away, you who judge by outward appearance will judge just as poorly. You may think derisively that I am the sole representative of the election of which I speak, but, scattered and dispersed as they are, there are vastly more than you dream (comp. Act 21:20); for the unchangeable God always reserves to himself a remnant, whom he has chosen as his own.” “One thing indeed,” says Godet, “follows from the election of grace applied to the whole of Israel; not the salvation of such or such individuals, but the indestructible existence of a believing remnant at all periods of their history, even in the most disastrous crises of unbelief, as at the time of the ministry of Elijah, or of the coming of Jesus Christ. The idea contained in the words, ‘according to the election of grace,’ is therefore this: In virtue of the election of Israel as the salvation-people, God has not left them in our day without a faithful remnant, any more than he did in the kingdom of the ten tribes at the period when a far grosser heathenism was triumphant.” In the eternal purpose of God the election of the salvation-class preceded any human act, but it does not therefore follow that it preceded a presumptive, suppositious act. The same wisdom which foresaw the election also foresaw the compliance of the elect individual with the terms and conditions of election. This must be so, for in the outworking of the eternal purpose in the realms of the actual, man must first comply with the conditions of election before he becomes one of the elect; for, as Lard wisely says, “election or choosing, in the case of the redeemed, does not precede obedience, and therefore is neither the cause of it nor reason for it. On the contrary, obedience precedes election, and is both the condition of it and reason for it. Obedience is man’s own free act, to which he is never moved by any prior election of God. Choosing, on the other hand, is God’s free act, prompted by favor and conditioned on obedience. This obedience, it is true, he seeks to elicit by the proper motives; but to this he is led solely by love of man, and never by previous choice. True Scriptural election, therefore, is a simple, intelligible thing, when suffered to remain unperplexed by the subtleties of schoolmen.” As the open reference to Elijah contains a covert one to Ahab and his Israel, Chrysostom bids us “reflect on the apostle’s skill, and how, in proving the proposition before him, he secretly augments the charge against the Jews. For the object he had in view, in bringing forward the whole of that testimony, was to manifest their ingratitude, and to show that of old they had been what they were now.”]
5. Thus indeed therefore there is at this time a remnant according to the election of grace.
Verse 5
The election of grace; the election of favor or mercy.
11:5 Even so then at this present time also there is a remnant according to the {d} election of grace.
(d) The election of grace is not that by which men chose grace, but by which God chose us of his grace and goodness.
Likewise in Paul’s day and today there are believing Jews who constitute a remnant among the physical descendants of Jacob. By referring to God’s gracious choice, Paul identified the real reason for the presence of a remnant.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
THE LORDS PEOPLE A CHOSEN REMNANT
We will,
[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, Melchizedec, 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 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
[The world at large lieth in wickedness. The broad road that leadeth to destruction is crowded; whilst those who enter in at the strait gate, and walk in the narrow way that leadeth unto life, are few [Note: Mat 7:13-14.]. True it is, that the servants of God may now, as in Elijahs days, be more numerous than we imagine: there may be many, who, being remote from public ordinances, are unknown; or, from being poor, are unobserved; or, from peculiar diffidence, are kept from joining themselves to the Lords people; or, from their weakness, are not yet able to encounter the opposition which they expect to meet with. 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. We mean not by these observations to express an approbation of worldly shame, or of the fear of man: for it is the duty of every Christian to confess Christ boldly, and to follow him without the camp bearing his reproach: but so it is, that, from a variety of causes, some of the Lords people remain unknown to us, and will be found at the last day, if not before, among the hidden ones, that were known to God and accepted of him: and it is a comfort to think, that, as there were seven thousand men in Israel who had not bowed their knee to Baal, whilst Elijah conceived himself to stand alone, so 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 [Note: Luk 12:32.].]
[All by nature are alike dead in trespasses and sins; and if not quickened by divine grace, must continue dead even to the end. Look into the Scriptures, and see if you can find so much as one who raised himself to newness of life. Did the converts on the day of Pentecost? Did Paul? Did Lydia? Did any make themselves to differ, or present to him what they had not previously received from him [Note: 1Co 4:7.]? Can you find one that did not say with St. Paul, By the grace of God I am what I am? Was there one to whom God did not give to will, as well as to do, and that of his good pleasure? To all without exception must it be said, as it was to the Apostles, Ye have not chosen me, but I have chosen you. God, in choosing men, has no respect to any thing but his own glory. He is not moved by any thing in them, either present or foreseen: he loves them, because he will love them [Note: Deu 7:6-8.]; and in predestinating them unto the adoption of children by Jesus Christ, he does it according to the good pleasure of his own will and to the praise of the glory of his own grace [Note: Eph 1:5-6.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)