Exegetical and Hermeneutical Commentary of Romans 11:6

And if by grace, then [is it] no more of works: otherwise grace is no more grace. But if [it be] of works, then is it no more grace: otherwise work is no more work.

6. And if by grace, &c.] This verse is wholly parenthetical. Not that its statement is alien to the whole argument, but this is not its logical place. The argument is continuous between Rom 11:5; Rom 11:7; but St Paul is so desirous to make the truth of Gratuitous Salvation perfectly clear and familiar that he seizes this passing occasion to re-state it, as it were in a note. The occasion is the quotation (Rom 11:4) of the words “ I have reserved; ” in which St Paul sees the sovereign act of Divine grace, withholding a remnant from the commission of idolatrous sin. The faithful seven thousand were faithful “not according to their works, but according to His purpose and the grace given to them.”

no more of works ] no longer of works. i.e. when once this principle is granted, thenceforth the thought that it is “of works” is negatived. So below, “no more grace;” “no more work.” The best commentary on this verse is the argument of cch. 3 and 4. Nothing could be clearer than St Paul’s anxiety to give an absolute denial to the whole idea of antecedent human merit as a factor among the causes of salvation. Grace, to be grace, must be entirely uncaused by anything of meritorious claim in us.

But if it be, &c.] There is much documentary evidence against the genuineness of this last half of the verse. It is however not conclusive; and slight variations in the Gr. phrases, as compared with those of the first half, afford an internal argument for retention; for an imitator would probably follow the model exactly. Certainly the reiteration of the truth in question would be just in keeping here, and it is doubtful whether that truth is one which was so well grasped in the early centuries as that copyists would tend to emphasize it by an insertion.

work is no more work ] Work, in the sense in question, (i.e. as an antithesis to grace,) necessarily involves claim. This necessary idea must be negatived if “works” and “grace” can coincide as causes of salvation.

Fuente: The Cambridge Bible for Schools and Colleges

And if grace … – If the fact that any are reserved be by grace, or favor, then it cannot be as a reward of merit. Paul thus takes occasion incidentally to combat a favorite notion of the Jews, that we are justified by obedience to the Law. He reminds them that in the time of Elijah it was because God had reserved them; that the same was the case now; and therefore their doctrine of merit could not be true; see Rom 4:4-5; Gal 5:4; Eph 2:8-9.

Otherwise grace … – If people are justified by their works, it could not be a matter of favor, but was a debt. If it could be that the doctrine of justification by grace could be held and yet at the same time that the Jewish doctrine of merit was true, then it would follow that grace had changed its nature, or was a different thing from what the word properly signified. The idea of being saved by merit contradicts the very idea of grace. If a man owes me a debt, and pays it, it cannot be said to be done by favor, or by grace. I have a claim on him for it, and there is no favor in his paying his just dues.

But if it be of works … – Works here mean conformity to the Law; and to be saved by works would be to be saved by such conformity as the meritorious cause. Of course there could be no grace or favor in giving what was due: if there was favor, or grace, then works would lose their essential characteristic, and cease to be the meritorious cause of procuring the blessings. What is paid as a debt is not conferred as a favor.

And from this it follows that salvation cannot be partly by grace and partly by works. It is not because people can advance any claims to the favor of God; but from his mere unmerited grace. He that is not willing to obtain eternal life in that way, cannot obtain it at all. The doctrines of election, and of salvation by mere grace, cannot be more explicitly stated than they are in this passage.

Fuente: Albert Barnes’ Notes on the Bible

Rom 11:6-10

And if by grace, then is it no more of works; otherwise grace is no more grace.

The Christian doctrine of Divine grace

I. Man is the object of grace.

1. The present dispensation is only the perfection of many, and grace is the characteristic of all. But the gospel is emphatically the gospel of the grace of God. The Father is the God of all grace. Ye know the grace of our Lord Jesus Christ. The Spirit is the Spirit of grace. This grace is uniformly stated as the cause of the electing purpose–the reason of our personal justification–the germ of the renovating process–the potent motive to all piety, as it is the prolific source of all favour.

2. The atonement is the effect of Divine grace. Jehovah is not merciful because Christ has died, but Christ has died because Jehovah was merciful.

3. The grace which bringeth salvation, is, in no sense, impaired by any arrangements which had a reference to ourselves. Antecedent questions of justice and satisfaction could not injure the display of that love which was equally in the Father and the Son; which was equally evinced in inflicting and enduring death.

4. The death of the Cross is only a means to the most benevolent end. A benefaction is not commonly reduced in its value by its cost, nor a deliverance by its peril. Is the grace of God the greater, or the less, when encountering no difficulty, or when encountering it to overcome it? Is the grace of God more brightly, or more faintly glorious, when associated with moral principles, or when disregarding them?

5. The gospel, while it upholds the claims of the Divine law, has an exclusive bearing upon us as sinners. Let the awful negotiations between the Father and the Son–who are one–be whatever they were–the sinner has no righteousness or claim. Salvation is a question not of justice but of grace.

6. No blessing of the gospel is in any legitimate sense the subject of purchase. Christians are the purchased possession; they are bought with a price. But the sure mercies of the covenant are free gifts. God was ready to forgive, but there was an impediment. The atonement removed that impediment and the fulness of the blessing of the gospel of Christ, now flows without check or restriction. By the righteousness of one the free gift came upon all men.

II. The grace, which is so pre-eminent, cannot be confounded with any inferior or incongruous principle. Let us define–

1. Grace is free favour; it can be related to no right, and contained in no law. Whenever bestowed, it depends upon the mere will of him who exercises it. If there is any necessity for it, it is no more grace.

2. Work is individual action or conduct, and implies those particular qualities which provoke praise or condemnation. This course of accountable behaviour is properly–

(1) Personal. We all feel possessed of a something which we cannot transfer. Whatever we have taken part in still attaches to us. We reap what we have sown.

(2) Work must be voluntary to be accountable. If I am compelled to do what I disapprove, the hand is mine, but that hand is only a mechanical instrument of anothers will.

(3) Work, therefore, goes to form the general character of the moral agent. A succession of works forms, a habit, a variety of habits mould a character. Such has merit or demerit.

3. But if this be the just delineation of work, it cannot be employed indiscriminately with grace. Grace is opposed to work as it–

(1) Is extrinsic of the person. It reaches us from another source. Personal qualities it may inspire–but its origin is supernal and Divine.

(2) Is independent of the volition, Man had no desire to be saved in this manner; it is the kindness of God our Saviour, who doeth as it pleaseth Him.

(3) Most jealously and tenaciously challenges that merit and honour which virtuous and sinless obedience claims, and the Divine code awards. To him that worketh, the reward is reckoned not of grace but of debt.

III. Grace and work are often violently tortured into an unnatural alliance. That system cannot reconcile itself to the idea of grace, which–

1. Proceeds upon the merits of human ronduct. Merit is a relation of justice, and not of favour.

2. Rests human acceptance on a foreknowledge of some attractive qualities of character. For whence do these originate? Foreknowledge is not potential. Who has smitten the rock, and melted it into streams of grief? Who has turned the wilderness into the fruitful field?

3. Reckons on the self-determining power of the human will. How is it, in conversion, that the will, which is but the bias of our tainted nature, elects the part of good, but by the grace of Him from whom all good proceeds?

4. Accounts the gospel as a provision of simple facility to man to save himself. By this view we are never to invoke Christs righteousness and expiation, but when, after our most strenuous self-justifying efforts, we feel that a little more may be required to give our case its perfect recommendation.

5. Varies the universal freeness of the gospel by moral differences in man. Without distorting or forcing into one another the things which differ, Christianity surveys all men in their equal need of salvation, and in their ruin without it.

6. Founds our duty upon a bestowment of grace.

IV. The effects of these opposing principles.

1. How differently they explain Christianity! If work predominate over grace, the gospel is the republished law, and if the unabated law, is a message of despair; or if the extenuated law changes that glory into whatever is short-sighted and inconsistent; and in the prostration of that law, sinks the standard of our good, falls the pattern of our dignity. But let grace have the pre-eminence. What a change comes over the great salvation! It is pardon to the guilty, restoration to the undone. It never pauses until it has found out our low estate, and never relaxes its effort until it has lifted us from it.

2. How oppositely they affect the mission of Christ! We honour grace in the degree to which we honour the mediation of Christ. But if it be of works, at once the Saviours mediation is degraded. For what did He pour out His soul unto death? According to this unworthy calculation–to follow in the train of the sinner who strives to save himself, ready to lend His aid, should occasion require it.

3. How inversely they influence the human mind.

(1) Which of these two principles is the better fitted to inspire that humility of dependence which every relation of the creature, and much more every adjunct of the sinner, dictate? There is all the difference of claim and suppliance. God, I thank Thee that I am not as other men are! God be merciful to me a sinner! The gospel repeats By grace ye are saved; it adds the reason, blot of works, lest any man should boast.

(2) But the spirit of grace, in contradistinction to work, is also the spirit of obedience. (R. W. Hamilton, D.D.)

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, into 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 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 it 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, is not at all. (J. Owen, D.D.)

What then? Israel hath not obtained that which he seeketh for.

The judgment upon Israel is

I. Partial.

II. Self-occasioned (cf. Rom 9:31-32)

.

III. A fulfilment of prophecy uttered–

1. By Isaiah.

2. By David.

IV. Is a warning to us. (J. Lyth, D.D.)

Israels failure

I. What he sought–righteousness.

II. How he sought it. Not by faith, but by works.

III. What was the result?

1. The elect obtained it by faith.

2. The rest failed–were blinded. (J. Lyth, D.D.)

Seeking and obtaining salvation

So many seek salvation and are not saved because they seek amiss. To seek that we may find, three things are to be observed.

I. The time. Seek first the kingdom of God. If thou seekest it not first but at leisure, it is a thousand to one thou shalt never find it. Usually men postpone this to their age: in their youth nothing but pleasure; old heads must not be set on young shoulders; but when they lie upon their death bed then send for the minister. Is this enough? I should marvel if God should be content with the dregs of thy life when the devil hath had the flower. There is an old saying–He that neglecteth the occasion, the occasion will neglect him, as it appeareth by the example of the five foolish virgins.

II. The place. He that hath lost a ring and seeks a mile from the place where he lost it is not likely to find it. Seek salvation where it is to be found: that is in Christ, in whom are all treasures. The Jews sought it in themselves and missed of it. But where is Christ to be found? In the house of God; not in an alehouse and the meetings of profane men.

III. The manner.

1. Seek painfully, as the woman for her groat. The mine of gold lies not in the first spade, it lies deeper, it is well if after all pains we find it at the last.

2. Continue seeking; he that continues to the end shall be saved; it is worth all our pains though all should seek a thousand years, give not over till thou hast found. Israel sought for salvation, in the obedience of the law, but found it not; what shall, then, become of the wicked who seek not at all: of those who seek only vanities. (Elnathan Parr, B.D.)

God hath given them the spirit of slumber.–

The spirit of slumber

Blindness of mind and hardness is a spiritual lethargy, when neither the thundering noise of the law nor the sweet sound of the gospel can awake us.

1. The Greek word used by Paul from the Septuagint signifies pricking and compunction (see margin). This meaning may well be retained, dead sleep being called compunction by a figure; the effect being put for the cause because no compunction can awake it, or the cause for the effect because compunction is the cause of dead sleep in the mind.

2. There is a double compunction: one coming from sorrow for sin (Act 2:37), another from envy and malice, which was in the Jews, because the gospel of Christ, whom they crucified, was as a dagger at their hearts. This compunction is the cause of such a deadness of mind that, as a man in a dead sleep hears and understands nothing, so an envious mind is impatient to hear or conceive anything for its good. Excess of grief brings a failing of the mind, and envy is a gnawing of the heart against our neighbour. When Stephen preached the Jews gnashed their teeth and stopped their ears. And when Paul preaches at Antioch the Jews rail and contradict, so that a man had as good speak to a dead man as unto them. Chrysostom expounds it as a nailing to their passion, whereby they are unmovable in their perfidiousness. Some translate it ecstasy, for envy makes a man beside himself, capable of no good instruction. Cyprian calls it transpunction, as a vessel having a hole stricken through the bottom, holds not the liquor put in it.

3. The text teaches that God in His just judgment gives over such as are enemies to the gospel to be blinded, that they cannot convert (Joh 9:39; 2Co 4:3).

I. Many in worldly things are of great apprehension and judgment, and yet as blind as beetles, very blocks in religion. Eyes they have, they are no fools, yet they perceive not the things belonging to their peace. As bats and owls see best in the night, so their chiefest understanding is of worldly matters. As a mole within the ground is nimble and quick, but above the ground can make little shift, so talk or deal with these men of earthly matters, they are cunning, but speak of religion and you pose them as with a strange language. Achitophel, a great statesman, goes home in a dudgeon, and in a sullen fit hangs himself; could any idiot have done more foolishly? Pray that thy wit may be sanctified, otherwise thou mayest prove an enemy and be besotted with the worst folly. It is a fearful state to envy the gospel: such are given over to the devil to be blinded, and what will not the devil bring such unto? Needs must he go whom the devil drives: as he tumbled the swine into the sea, so will he thrust such into all iniquity.

II. To have eyes and not to see, to know the truth and to have no power to apply it to our consciences, is fearful. It is uncomfortable to be born bodily blind, much more is spiritual blindness uncomfortable. When Christ came nigh Jerusalem He wept over it for the blindness of the Jews. When He raised Lazarus He groaned in the spirit for the hardness of their hearts. A grievous plague must blindness of mind he when Christ so wept and groaned for them which were stricken with it, when He never cried Oh! for all His own bitter passions. Repent of thy malice to the Word that thou mayest see. (Elnathan Parr, B.D.)

The hardened sinner

I. His moral condition.

1. Insensible.

2. Blind.

3. Prejudiced.

II. The cause.

1. Resistance of grace.

2. Retributive justice.

III. The consequences.

1. Misery.

2. Despair.

3. Death, unless God interpose in sovereign mercy. (J. Lyth, D,D.)

The present condition of the Jews

I. The result of long-continued disobedience.

II. A literal fulfilment of prophecy. Instance–

1. Their moral insensibility, blindness, and prejudice.

2. Their exposure to plunder and misfortune.

3. Their intellectual deterioration.

4. Their servility and subjection to oppression.

III. A lesson to the world. (J. Lyth, D.D.)

Spiritual blindness

My blindness came on very gradually. I first began to notice that I could not see so far as I used to do, and one morning when looking from the window I could only see across the road. As time went on I could see no further than the mantelpiece, and at length I had to grope my way about the room; and now no one knows what that darkness means but one who has experienced the same. As she concluded her sad story, I thought that was just like spiritual blindness. Some sin comes, and gradually obscures the light of God in the soul. By and by the darkness deepens, until at length it is darkness which may be felt. Only the removal of the cause of darkness will secure a return of light; and only when sin is forgiven and abandoned is it possible to walk in the light of Gods countenance.

Let their table be made a snare.–

Abuse of privileges

David is speaking both as a prophet and as a type of the Messiah (Psa 69:22-23). His words are quoted and applied to Jesus (Rom 15:3; Joh 2:17; Joh 19:28-29), and applied to Judas (Act 1:20). Similar denunciations are to be similarly interpreted. They are not the utterances of personal or vindictive feeling, but the denunciations and predictions of Gods Spirit.

I. Table. What would otherwise have been for good.

1. Daily and common mercies.

2. Spiritual privileges. Sin brings a curse which converts food into poison (Mal 2:2). Their table. A believers table is spread for him by God (Psa 23:5); the table of the unbeliever is regarded as his own.

II. Snare. Cause of unexpected destruction. Their very mercies are an occasion of sin and misery. To faith the means of grace are salvation; to unbelief, a snare. Table a snare. When the gospel proves a savour of death unto death. The gospel table was spread first for the Jews (Mat 22:28); the preaching of forgiveness began at Jerusalem (Luk 24:47), and being rejected proved a snare.

III. Trap–a capture. The sinner caught in Satans trap when he rejects the Saviour. Note the gradation–a snare for the foot, a trap for the whole body. The Old Testament falsely interpreted confirms the Jews in unbelief; the New Testament disbelieved becomes the occasion of deeper sin. In opposing the gospel the Jews filled up their sins (1Th 2:16). In this sin the wrath of God came upon them to the uttermost. Their passover-table was made their trap. Multitudes thus caught in the siege of Jerusalem perished.

IV. Stumbling-block–that which causes to fall into a snare or trap. The gospel when believed raises men to heaven; rejected it trips them into the bottomless pit. Christ a foundation to some, a stumbling-block to others (Rom 9:32-33). (T. Robinson, D.D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. And if by grace] And let this very remnant of pious Jews, who have believed in Christ Jesus, know that they are brought in, precisely in the same way as God has brought in the Gentiles; the one having no more worthiness to plead than the other; both being brought in, and continued in by God’s free grace, and not by any observance of the Mosaic law.

And this is done according to the election of grace, or the rule of choosing any persons to be the people of God upon the footing of grace; which takes in all that believe in his Son Jesus Christ: some of the Jewish people did so believe; therefore those believing Jews are a remnant according to the election of grace. They are saved in that way in which alone God will save mankind.

And if by grace] Then let these very persons remember, that their election and interest in the covenant of God has no connection with their old Jewish works; for were it of works, grace would lose its proper nature, and cease to be what it is-a free undeserved gift.

But if it be of works] On the other hand, could it be made to appear that they are invested in these privileges of the kingdom of Christ only by the observance of the law of Moses, then GRACE would be quite set aside; and if it were not, work, or the merit of obedience, would lose its proper nature, which excludes favour and free gift. But it is not, and cannot be, of WORKS; for those very Jews who now believe, and are happy in the grace of our Lord Jesus Christ, are so according to the election of grace, which does not mean a particular act of God’s sovereignty, which has singled out some of the Jews who deserved to have been cast off as well as the rest; but it is that general scheme of grace, according to which God purposed to take into his Church and kingdom any, among either Jews or Gentiles, who should believe on Christ. And the remnant here mentioned were not selected from their countrymen by such a sovereign act of God’s grace as might have taken in the whole if it had so pleased; but they were admitted into and received the privileges of the Messiah’s kingdom, because they believed on the Lord Jesus, and received him as their only Saviour; and thus came into that scheme of election which God had appointed. And we may observe, farther, that out of this election they as well as the others would have been excluded, had they like the rest remained in unbelief; and into this election of grace all the Jews, to a man, notwithstanding they were all sinners, would have been taken, had they believed in Christ Jesus. This is the true notion of the election of grace. See Taylor.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

This verse depends upon the former; and though it doth not seem to appertain to the argument the apostle had in hand, yet, by the direction of the Spirit, he takes the little occasion that is offered, to show, that election and vocation are only by grace, and not by works. This he had spoken to before, Rom 4:4,5; 9:11; but he toucheth upon it again: and here he delivers a truth, which the Jews of old either could not, or would not, understand; i.e. that there is no mixing of the merit of good works and the free grace of God, but one of these doth exclude and destroy the nature of the other; for if election and calling were both of grace and works, (as some that call themselves Christians, as well as the Jews, affirm), then grace is no grace, and works are no works. For whatsoever proceedeth of grace, that cometh freely, and not of debt; but what cometh by merit of works, that cometh by debt; but now debt and no debt, or that which is free, and by desert, are quite contrary things. Therefore to say, that men are elected and called, partly of grace and partly of the merit of foreseen works, that were to put things together that cannot agree, to make debt no debt, merit no merit, works no works, grace no grace; and so, to affirm and deny one and the same thing.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. And, c.better, “Nowif it (the election) be by grace, it is no more of works for [then]grace becomes no more grace: but if it be of works,” c. (Theauthority of ancient manuscripts against this latter clause, assuperfluous and not originally in the text, though strong, is notsufficient, we think, to justify its exclusion. Such seemingredundancies are not unusual with our apostle). The general positionhere laid down is of vital importance: That there are but twopossible sources of salvationmen’s works, and God’s grace and thatthese are so essentially distinct and opposite, that salvation cannotbe of any combination or mixture of both, but must be wholly eitherof the one or of the other. (See on Ro4:3, Note 3.)

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And if by grace, then is it no more of works,…. Upon election, being called “the election of grace”, the apostle forms an argument, showing the contrariety and inconsistency of grace, and works, in that affair; proving, that it must be by the one or the other: and if by the one, then not by the other; and that these two cannot be mixed and blended together in this matter. If election is “by grace”, as it certainly is; for no other reason can be given why God has chose one, and not another, but his own sovereign pleasure, or that free favour and unmerited love, with which he loves one and not another; and not because they are better, or had done or would do better things than others; “then it is no more”, or not at all, for it never was “of works”, was not influenced by them, does not arise from them, for it passed before ever any were done; and those that are done aright spring from it, and therefore could never be the rule and measure, causes, motives, and conditions of it;

otherwise grace is no more grace; for

“grace (as Austin has long ago observed) is not grace, unless it is altogether freed;”

it will lose its nature, and ought to change its name, and be no more called or reckoned grace, but a due debt; and a choice of persons to salvation should be thought, not to be what God is free to make or not, but what he is obliged to, as a reward of debt to men’s works:

but if it be of works, then it is no more grace; if election springs from, and depends upon the works of men, let no man ascribe it to the grace of God; for there is nothing of grace in it, if this be the case:

otherwise work is no more work; that will free gift: but these things are contrary to one another; and so unalienable and unalterable in their natures, that the one cannot pass into the other, or the one be joined with the other, in this or any other part of man’s salvation; for what is here said of election, holds true of justification, pardon of sin, and the whole of salvation. The Ethiopic version applies it to justification.

Fuente: John Gill’s Exposition of the Entire Bible

Otherwise (). Ellipse after (since), “since, in that case.”

Is no more ( ). “No longer becomes” grace, loses its character as grace. Augustine: Gratia nisi gratis sit gratia non est.

Fuente: Robertson’s Word Pictures in the New Testament

Otherwise [] . Lit., since. Since, in that case.

Grace is no more, etc. [] . Lit., becomes. No longer comes into manifestation as what it really is. “It gives up its specific character” (Meyer).

But if of works, etc. The best texts omit to the end of the verse.

Fuente: Vincent’s Word Studies in the New Testament

1) “And if by grace,” (ei de chanti) “and (moreover) if it, (the remnant) is or exists by grace”; and it does, by God’s unmerited favors. Both 1) the spiritual Israel, as a remnant of redeemed, baptized, covenant church workers, and 2) the existence of a remnant of national, Jewish Israel exist by God’s grace today.

2) “it is no more of works,” (ouketi eks ergon) “Then it does not at all exist out of works, or have it’s being from overt deeds or works. Regeneration and preservation in salvation or a place of church, individual, or national service to God, are not initiated or do not have their origin in works of men or the law, Tit 3:5.

3) “Otherwise grace is no more grace,” (epei he choris ouketi ginetai charis) “Since the grace no more becomes or exists (as) grace,” if the remnant has its origin or existence, in any manner by means, instrument, or agency of moral, ethical, social or religious deeds or works, or if one is regenerated by works, grace is a farce, does not exist!

4) “But if it be of works, then it is no more grace”; The better Gk, manuscripts omit this and the following clause, though the idea is set forth in the verse previously. The conclusion of Paul, the inspired logician of legal mind, is that grace and works no more mix to obtain salvation than oil and water mix.

5) “Otherwise work is no more work”; It is incontestably set forth in the scriptures that neither Jew nor Gentile was ever saved or purposed to be saved (redeemed) either by works or any mixture of his works and God’s grace, a position abhorrent to the scriptures and to the holiness of God.

While moral standards, ethical conduct, and religious services, were to be rendered under the law, none was for the purpose of obtaining redemption or reconciliation with God, but to witness that one needed such, Isa 1:18; Isa 53:4-11; Isa 55:6-7; Act 10:43; Rom 4:4-8; Rom 4:16.

Fuente: Garner-Howes Baptist Commentary

6. If through grace, it is no more by works, etc. This amplification is derived from a comparison between things of an opposite character; for such is the case between God’s grace and the merit of works, that he who establishes the one overturns the other.

But if no regard to works can be admitted in election, without obscuring the gratuitous goodness of God, which he designed thereby to be so much commended to us, what answer can be given to Paul by those infatuated persons, ( phrenetici — insane,) who make the cause of election to be that worthiness in us which God has foreseen? For whether you introduce works future or past, this declaration of Paul opposes you; for he says, that grace leaves nothing to works. Paul speaks not here of our reconciliation with God, nor of the means, nor of the proximate causes of our salvation; but he ascends higher, even to this, — why God, before the foundation of the world, chose only some and passed by others: and he declares, that God was led to make this difference by nothing else, but by his own good pleasure; for if any place is given to works, so much, he maintains, is taken away from grace.

It hence follows, that it is absurd to blend foreknowledge of works with election. For if God chooses some and rejects others, as he has foreseen them to be worthy or unworthy of salvation, then the grace of God, the reward of works being established, cannot reign alone, but must be only in part the cause of our election. For as Paul has reasoned before concerning the justification of Abraham, that where reward is paid, there grace is not freely bestowed; so now he draws his argument from the same fountain, — that if works come to the account, when God adopts a certain number of men unto salvation, reward is a matter of debt, and that therefore it is not a free gift. (343)

Now, though he speaks here of election, yet as it is a general reasoning which Paul adopts, it ought to be applied to the whole of our salvation; so that we may understand, that whenever it is declared that there are no merits of works, our salvation is ascribed to the grace of God, or rather, that we may believe that the righteousness of works is annihilated, whenever grace is mentioned.

(343) The last half of this verse is considered spurious by [ Griesbach ], being not found in the greatest number of MSS., nor in the Vulgate, nor in the Latin Fathers; but it is found in some of the Greek Fathers, [ Theodoret ], [ Oecumenius ], [ Photius ], and in the text, though not in the comment of [ Chrysostom ], and in [ Theophylact ], with the exception of the last clause, “Otherwise work,” etc. The Syriac and Arabic versions also contain the whole verse. The argument is complete without the last portion, which is, in fact, a repetition of the first in another form. But this kind of statement is wholly in unison with the character of the Apostle’s mode of writing. He often states a thing positively and negatively, or in two different ways. See Rom 4:4; Rom 9:1; Eph 2:8. Then an omission more probable than an addition. [ Beza ], [ Pareus ], [ Wolfius ], etc., regard it as genuine, and [ Doddridge ] and [ Macknight ] have retained it in their versions. Every reason, except the number of MSS., is in favor of its genuineness. — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Rom. 11:6. , by grace, thus not of works. Salvation must be either by one or the other.

Rom. 11:7. The election.The faithful remnant which has profited by the free grace given to it by God. Were hardened. is a medical term applied to the induration of the flesh or bones so as to become like porous stones.

Rom. 11:8.A spirit of stupor, numbness, insensibility; that bewilderment or stupefaction which is the result of conscience awakened too late. The Hebrew word, as well as the Greek, is often used to signify a permission of that which we can hinder.

Rom. 11:11.Did they stumble in order that they should fall? They have swerved aside from the right path, but they have not fallen down utterly so as never again to rise. They have fallen aside so that the Gentiles might excite them to rise.

Rom. 11:12.Wealth of [to] the worldthat is, a rich mine of blessing to a whole world, by occasioning the admission of all nations into the birthright of Israel.

MAIN HOMILETICS OF THE PARAGRAPH.Rom. 11:6-12

Human folly and divine grace.St. Pauls clearness of thought and precision of expression are brought out in the sixth verse. Grace and works cannot be combined in human salvation. If salvation be a free gift, it cannot be earned. Here is shown St. Pauls anxiety to establish foundation principles. Having mentioned election by grace, he cannot pass on to the discussion of his main topic without striving to leave his readers under no misapprehension. Grace is eliminated if the blessing be earned; works as a ground of merit are excluded if the blessing be freely bestowed. Salvation is so precious that it is above human price. It cannot be bought with silver, neither can it be valued with the pure gold of earth. Human efforts cannot reach divine heights. Ethical systems have failed for human salvation. Moralities have no redeeming force. The grace of God that bringeth salvation has done an effective work, and is destined to work to a still larger extent. Human efforts have shown human folly.

I. Human folly.

1. Goes on a bootless errand. Israel seeks, and does not find. Seeking their own righteousness, they could not possibly find; for all human righteousness is as filthy rags. Seeking human ideas in a Divine Messiah, they could not find; for He came to reveal the divine thought, to incarnate and unfold the divine idea of love and redeeming mercy. Seeking to establish themselves as the Church and people of God, they could not find; for He would have a pure Church, a people not guided by pride and self-will. Seeking gain, they could not find; for that which they thought to be gain was bitterest loss. Human seekers are divine losers. Folly seeks, and never finds; it mistakes the true way and the right soul end. We seek for pleasure, and find pain. We seek for riches, and find soul poverty. We seek for fame, and sink into obscurity. We seek for righteousness, and cannot get away from the sense of guilt.

2. Produces stupor. A spirit of slumber passes over the frame of the morally insensate. How often is the Jew a remarkable example of the possibility of combining great worldly sharpness and intellectual power with moral blindness and darkness! The Jew hath eyes to see material beauty and a prospect of material gain; but it does not follow that the Jew hath eyes to see moral beauty. There are glad prospects which his vision never beholds. And the Jews have many brethren among the Gentilesunseeing eyes behind the eyes which can see the ways of commerce, the steeps of politics, and even the beauties of nature as science can unfoldunhearing ears behind the ears that can be thrilled with the harmonies of nature, with the swelling strains of music, with the rhythmical measures of poetry. Christ the light-bringer and sight-producer must pour the light of heaven upon the visual orbs of the foolish sleepers.

3. Turns divine blessings into curses. The table becomes a snare, a trap, and a stumbling-block. How true of the mere sensualist! The table spread with dainties becomes a physical snare; it is a stumbling-block to physical health, and more, also a hindrance to intellectual growth, death to moral life. Human folly turns divine blessings into curses. Amid both material and moral bounties we should learn to distinguish between use and abuse.

II. Divine grace.

1. Leads on a fruitful errand. God has no vain seekers in His kingdom. Gods elect always obtain. They are wounded, but never beaten. They may be faint with pursuing, but somehow they must reach the goal. They may be cast down, but can never be destroyed in the royal part of them: the essential greatness of their manhood will survive every battle-field. They obtain and possess eternally soul treasure.

2. Endows with moral sensibility. Gods elect have eyes to see the unseen. They pierce farther than either the range of the telescope, or the ken of the philosopher, or the scrutiny of the scientist. The eyes of the faithful require no earth spectacles. They see afar off, and as they see the vision grows and brightens. They hear sounds which earths ear-trumpets cannot catch. They hear eternal voices; the whispers of the infinite are richer to them than the loudest choruses of time.

3. Educes salvation. Out of the fall a gracious rise. Destruction ministers to salvation. True temporally: the fall of one nation the rise of another. True spiritually: the fall of the Jew the rise of the Gentile. How true that Christ by His fall brought salvation! He conquered when He fell.

Rom. 11:12. Human falls.The Fall popularly used of Adams sin and loss of happiness in Eden. Not so used in the Bible (only in margin). Used here of Israels loss of land and privileged position. What St. Paul says of Israels fall here gives us teaching about mans fall from Eden.

The Fall a sad event for man. Before it no sin, no pain, no death. Yet not altogether bad for man, or God, the all-good, would never have allowed it to happen. Israels falls sad, yet each produced good. First, led to stricter observance of religion afterwards. Second, helped towards dissemination of Christianity. So with mans fall. Banishment from Eden:

1. Threw man on his own resources, developed energy.
2. Gave him knowledge of self, compelled him to seek God in a way he could not have done before.
3. Pain brought out sympathy.
4. Previous to Fall human race innocent, yet like a child; afterwards sinful, yet like a man.

5. More to Gods glory to be worshipped by child who fell and came back again than by child who did not, could not fall. Our Lord says so (Mat. 18:12-13). Two sorts of fall while climbing a cliff: fall downwards to destruction; fall forwards, from which you rise bruised, but continuing ascent. Mans fall latter.

Remember this:

1. When grumbling at toil;
2. When suffering pain.Dr. Springett.

Grace and works opposed to each other as grounds of salvation.In reference to the doctrine of grace St. Paul maintained a most watchful and godly jealousy. On points of a less vital nature he was ready to concede as far as possible; but on the point of salvation by grace through faith he was firm and immovable. He would not give way for a moment, even though all the college of apostles had opposed him, or an angel from heaven had professed to have received a commission to proclaim anything that was inconsistent with it. In the superstructure of our religion there might be errors, yea, considerable errors, as he tells, and yet our souls be saved. Injurious indeed they would be, extremely injurious, to our welfare; but still they would not be utterly subversive of our hopes. But if the error affected the foundation of our religion, he declared it to be utterly incompatible with our final salvation. This jealousy of his is peculiarly visible in the words which we have just read. They were not necessary to the apostles argument. In the preceding context he is showing that God has among the Jews as well as among the Gentiles a chosen remnant: but having called them a remnant according to the election of grace, he lays hold on the opportunity to confirm his favourite position that salvation is altogether of graceso entirely of grace as absolutely to exclude works altogether from having any share in meriting or procuring it. The observation thus introduced deserves the deeper attention, because it shows how near to the apostles heart the truth was that is contained in it. Let us then, in considering this observation, attend to:

I. The truth of it.The observation is simply this, that salvation must be altogether of grace or altogether of works; for that the two cannot possibly coalesce, since each of them excludes the other, as light and darkness. Now this observation is true in reference to every part of our salvation. The truth of the apostles observation being established, we proceed to show

II. The importance of it.We have already called your attention to the way in which the observation is introduced, and which we conceive marks very strongly the importance of it in the apostles mind; and we may notice the same from the very pointed way in which the observation is made. The apostle seems determined that nobody shall misunderstand him; and he has effectually secured his object in that particular. To show the importance of his observation, then, we say that it establishes beyond all doubt the freeness and fulness of the gospel salvation, and it secures against all invasion the honour of God. It makes clear the path of the true penitent. On the observation thus explained we ground a few words of advice. Accept with gratitude this free salvation, and give no occasion for the objections that are raised against it. Recommend and adorn it by a holy conversation. Show by your lives what the proper tendency and effect of grace is. We are told that the grace of God which bringeth salvation teaches us that, denying ungodliness and worldly lusts, we should live righteously and soberly and godly in this present world. Show, then, by all your dealings with men what true righteousness is; show by your perfect self-government in all your tempers, dispositions, and habits what true sobriety is; and show by the spirituality of your minds and the heavenliness of your lives wherein true godliness consists. This will recommend the gospel more effectually than all the encomiums that can be lavished upon it, and will operate more strongly to convince men of its excellence than all the arguments that can be urged. Let it be seen, then, that whilst you magnify and extol the grace of God, you are the truest friend of good works; for that though you exclude them from your foundation, you display them in your superstructure, and in fact raise them higher and of a nobler quality than any other people in the universe.Simeon.

SUGGESTIVE COMMENTS ON Rom. 11:6-10

The restoration of the Jews a blessing to the Gentiles.The ways of God are in the great deep, and His footsteps are not known. They are utterly inscrutable to us. As high as the heavens are above the earth, so are His ways and His thoughts above our thoughts. We cannot see the end of any one of His dispensations. Who could ever have conceived the designs of God in suffering Joseph to be sold into Egypt? Yet did God intend by that dispensation to keep the whole Egyptian nation from perishing by famine; yea, and the very persons who sold him thither. No less mysterious are His dealings with the Jews. They are cast off, they are led captive of all nations. Yet are they suffering for the good of all people amongst whom they dwell, and even for their own ultimate advantage also. This is strongly asserted in the passage before, where their fall is said to be the riches of the Gentiles, as their recovery also will be in a far more signal manner and degree. We presume not to think that we can ever fathom this deep mystery. Yet will it be profitable for us to consider it as far as it is revealed; and therefore we shall endeavour, according to the light given us, to show you what an interest the Gentiles have in Gods dealings with the Jews, particularly in

I. Their present dispersion.This was designed of God for the salvation of the Gentiles. The fall of the Jews has led to the salvation of the Gentiles. The present rejection of the Jews is ultimately designed also even for the good of that benighted people. But still richer benefits will flow to the world from

II. Their future restoration.That the Jews will in due time be converted to Christianity is certain, and the effect of this upon the Gentiles will be blessed in the extreme. From this subject the following reflections naturally arise: What compassion should we feel for the Jewish nation! How should we fear and tremble for ourselves! How earnestly should we labour for the conversion of the Jews! God has decreed that they shall be converted, and we have reason to believe that the period fixed for it in the divine counsels is not far distant. It is a fact that multitudes in the heathen world are expecting a change in their religion. The Mohammedans and Hindus throughout our Eastern empire are strongly impressed with this idea; and the exertions making in every possible way for the conversion of the heathen world warrant us to hope that their fulness will speedily commence. At all events, we are debtors to the Jews, and should seek to discharge our debt. Though they are at this time enemies for our sakes, they are still beloved for their fathers sakes; and if, notwithstanding their present enmity against Christ, they are beloved of God for their fathers sakes, should they not be beloved of us? Think how indebted we are to their fathers, to those who, at the peril of their lives, brought the glad tidings of salvation home to us; and should we not labour to recompense all this in acts of love to their descendants? It is a favourite notion with many that to attempt the conversion of the Jews is a hopeless task. But what ground is there for such a desponding thought as this? Are they further off from God than the Gentiles were when the gospel was first published to them? or is it a harder thing to convert them than to convert us? God expressly tells us that it is a work of less difficulty. If thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? Despair not, then, of doing them good; but exert yourselves in every possible way for their conversion to the faith of Christ. You are told that, if they abide not still in unbelief, they shall be graffed in again. Seek, then, to convince them of the truth of Christianity, and to bring them to the knowledge and love of their Messiah. If you desire only the conversion of the Gentile world, you should begin with the Jews, because it is the fulness of the Jews that is to operate on the Gentiles, and to effect, as it were, among them a resurrection from the dead. But it is for Gods sake whose people they are, and for Christs sake who bought them with His blood, and for your own sake who must give an account of the talents entrusted to your care, that I call upon you to be workers together with God in this great cause; and if you have any sense of Gods goodness to you, seek to avert and terminate His severity to them.Simeon.

ILLUSTRATIONS TO CHAPTER 11

Rom. 11:13. Practical preaching.A practical preacher is one who knows what he means to say and says it in the simplest words, who hits something because he aims at something, who acts in the spirit of the Baptists noble words about his Master, He must increase, but I must decrease. When Demosthenes had done speaking, the Athenians said, Let us fight Philip. When Cicero ceased, the Romans said, What a fine orator! After hearing Massillon at Versailles, Louis XIV. said to him, I have heard many great orators in this chapel, and have been highly pleased with them; but for you, whenever I hear you I go away displeased with myself, for I see more of my own character. Preachers magnify their office when they lead their hearers to be displeased with themselves and think much of Christ.

Rom. 11:22. God is love.Mr. Spurgeon relates that he deemed it a strange thing when he saw on a country weathercock the motto God is love, and he. asked his friend if he meant to imply that the divine love can be fickle as the wind. No, said he; this is what I meanwhichever way the wind blows God is love; though the cold north wind, the biting east wind, still God is love, as much as when the warm, genial breezes refresh our fields and flocks. God is love both in severity and in goodness. Whatever be the divine aspects, the divine nature is love.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(6) And if by grace.The true text of this verse differs considerably from that which is translated in the Authorised version, But if by grace, then is it no more of works, otherwise grace is no more seen to be grace.

The preservation of the remnant cannot be due to grace and works at the same time; it must be due to one or the other.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

6. If by grace no more of works Grace and works, the apostle now affirms, are a contradiction. Our faith is as free as our works, and our works as free as our will, that will possessing the full power in the given case to choose or refuse. (See sup. note to chap. 3.) If it be of compensative works, then it is no more gratuity or grace. Otherwise work or compensation is no more compensation or work. Each excludes the other.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But if it is by grace, it is no more of works, otherwise grace is no more grace.’

Paul then relates this back to his previous arguments in Rom 3:24; Rom 3:27-28; Rom 4:2-5; Rom 4:16; Rom 5:15-21; Rom 6:15; Rom 8:31-39. They have been chosen in accordance with the unmerited, active favour of God, without any deserving of their own. For if they had deserved it in any way through their ‘works’ of any kind, grace would cease to be grace, it would no longer be unmerited favour. The whole point of grace is that it is free and unmerited. It thus excludes any effort being made to be worthy of it. Thus when Israel were delivered from Egypt it was by the grace of God. They had done nothing to deserve it. That was the basis of the covenant (Exo 20:2). And this had continued throughout their history. Every prophet who was sent to them was raised up by the grace of God. It was all due to God electing to save some of them in order to carry forward His purposes into the future. And as we have seen in chapter 9 that election was completely determined by the will of God. It was totally as a result of His goodwill and favour, freely given without cost to us (compare Isa 55:1-3). This incidentally is Paul’s definition of grace. God’s favour revealed freely through His activity on our behalf and without cost to us. Thus whenever we see the word elsewhere we must always interpret it in the light of this verse.

Fuente: Commentary Series on the Bible by Peter Pett

Rom 11:6. And if by grace Here the Apostle has his eye upon the remnant of the Jews who had embraced the Gospel, mentioned in the foregoingverse; and he throws in this verse to shew them, that their standing in the Christian church had no relation to or dependence upon their past or present observance of the law of Moses. Their standing in the church and covenant of God was according to the election of grace; grace, received by faith, was the only ground upon which they stood, and had a title to the privileges of God’s people. The election of grace is not a particular act of sovereign grace, which singled out some few of the Jews, who deserved to have been cast off as well as the rest; but it is that general scheme of grace, according to which God purposed to take into his church and kingdom any, among either Jews or Gentiles, who believed in Christ; and the remnant of the Jews were taken in, not because God singledthem out from the rest of their countrymen, by such a special act of favour as might have taken in all the Jews, had he so pleased; but because they believed, and so came into the scheme of election which God had appointed: out of which election they, as well as others, would have been excluded, had they, like the rest, remained in unbelief, and into which election all the Jews, to a man, notwithstanding they were all sinners, would have been taken, had they all believed in Christ. This, and the preceding verse, may be paraphrased thus:”So it is at this very time: there is a remnant of the Jews, a considerable number, who have accepted of the grace of the Gospel, and are the people of God, after the only true way of choosing his people, which is by grace; and here, by the way, (Rom 11:6.) let me put this remnant of the Jews, who have embraced the Gospel, in mind, that if their standing in the church is of grace and favour, it is wholly so, and in no part or respect dependent upon their observance of the law of Moses; for if it were, grace would lose its proper nature and cease to be what it is; a free undeserved gift. On the other hand, were it true that they are invested in the privileges of the kingdom of Christ by the observance of the law of Moses, then grace would be quite set aside; for if it were not, work, or the merit of obedience, would lose its proper nature, which excludes favour and free gift.” See Locke and Doddridge.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rom 11:6 . This thought is not merely by the way and incidental (Koppe, Rckert, de Wette, Fritzsche, Maier, and others), but it belongs essentially to the development of the apostle’s thought to set forth the mode according to which , not only positively ( . .), but also negatively ( .); because he then, in Rom 11:7 , goes on to argue: . . ., which , in fact, took place exactly , Rom 9:32 .

] but if through grace , sc. .

] As previously the individuals who compose the are conceived as the objects of the divine grace, through which they belong to the ; so are they also (not the people generally , as Hofmann takes it) conceived in this contrasted negative statement as the subjects, who do not owe it to legal works that in them is present the composing the true community of God. On the logical , see on Rom 7:17 . Of there can be nothing more said .

. . .] because (otherwise) grace ceases to be grace (namely, if ) since in truth “gratia nisi gratis sit, gratia non est,” Augustine. is the definite grace, which has made the election, and (not equivalent to ) means: it ceases, in its concrete manifestation, to become, i.e. to show itself as, that (comp. on Luk 10:18 , et al .) which according to its nature it is. Positively expressed: it becomes what according to its essence it is not; it gives up its specific character.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1894
GRACE AND WORKS OPPOSED TO EACH OTHER AS GROUNDS OF SALVATION

Rom 11:6. If by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

IN reference to the doctrines of grace, St. Paul maintained a most watchful and godly jealousy. On points of a less vital nature, he was ready to concede as far as possible; but on the point of salvation by grace through faith he was firm and immoveable. He would not give way for a moment, even though all the college of Apostles had opposed him [Note: Gal 2:5.], or an angel from heaven had professed to have received a commission to proclaim any thing that was inconsistent with it [Note: Gal 1:8-9.]. In the superstructure of our religion there might be errors, yea, considerable errors, as he tells us, and yet our souls be saved. Injurious indeed they would be, extremely injurious, to our welfare; but still they would not be utterly subversive of our hopes. But if the error affected the foundation of our religion, he declared it to be utterly incompatible with our final salvation [Note: 1Co 3:11-15.].

This jealousy of his is peculiarly visible in the words which we have just read. They were not necessary to the Apostles argument. In the preceding context he is shewing that God has among the Jews, as well as among the Gentiles, a chosen remnant: but having called them a remnant according to the election of grace, he lays hold on the opportunity to confirm his favourite position, that salvation is altogether of grace; so entirely of grace, as absolutely to exclude works altogether from having any share in meriting or procuring it.

The observation thus introduced deserves the deeper attention; because it shews how near to the Apostles heart the truth was that is contained in it. Let us then, in considering this observation, attend to,

1.

The truth of it

The observation is simply this, That salvation must be altogether of grace, or altogether of works; for that the two cannot possibly coalesce; since each of them excludes the other as much as light and darkness. Now,
This observation is true
[The Apostle has before drawn the distinction between a reward of grace, and a reward of debt [Note: Rom 4:4.]. And it is clear, that if a thing be a gift, it cannot have been earned; and, on the other hand, if it have been earned, it cannot be a gift. It is true, the sum required may bear no proportion to the blessing bestowed: but still, however small the sum be, it is, as far as it goes, a price paid for the thing obtained: and whether that be more or less, it equally destroys the notion of a free gift. We readily concede, that all the works that Paul himself performed would be as nothing in comparison of eternal life: but yet, if it be only a thousandth part of his works that has been paid for eternal life, that life is so far earned by works, and ceases to be a gift of grace: and though we may admire the goodness of God in giving heaven for so small a consideration, the person to whom it is given will have to boast that he paid for it the consideration that had been demanded of him.]

It is true in reference to every part of our salvation
[It is true in reference to our first election of God. If God chose us on account of some good works which he foresaw we should perform, those works must to all eternity be acknowledged as the true ground of our salvation; and our salvation must therefore be of works, and not of grace.
We are not now inquiring, whether any such works as would be proper to influence Gods mind, can be performed by man, by man too in his fallen state, and unassisted by his God: (these are points which at the present we leave untouched:) we are only shewing now, that, supposing such works to be wrought, and Gods election to be determined by them, election would be of works, and not of grace.
In like manner, if our justification be on account of any work of ours, we may boast that it has been not a mere act of grace and mercy for Christs sake, but a debt paid to us for something done by us. As to the comparative value of the work and the reward, we again say, that it is nothing to the purpose: it may serve to illustrate the goodness of God in annexing so great a reward to so small a work; but still the reward so conferred bears, and must ever bear, the character of a debt, and not of a gift.
To this it may be objected, that good works are represented in the Scripture as objects of reward, nay more, as forming the measure of that reward. This is true: but it does not in the least degree militate against the position before stated. Let us bear in mind what the Apostles statement is: it is this, that if, in any part of our salvation from first to last, our works form the meritorious ground of our acceptance with God, our salvation is not of grace, but of works; and that consequently, if salvation be of grace, all works of ours must be excluded as forming the ground of our acceptance with him. But this is not contradicted by any thing which God may do after we are accepted of him. The whole case is then altered:

The works done, are done, not in our own strength, but by the operation of Gods Spirit within us.
They are done, not in order to purchase heaven, but to manifest our love to God, and promote his glory.
They come up to God, not as claiming any thing on account of their own intrinsic excellence, but as washed in the Redeemers blood, and perfumed with the incense of his all-prevailing intercession.
They come, not as demanding a recompence on the footing of justice, but as owing all their hope of acceptance to Gods free and gracious promises.
They come, not to set aside the grace of God, but to illustrate, adorn, and magnify it.
If any one of these works were to arrogate to itself the office of recommending us to God, its value would be lost; and so baneful would be its influence, that it would destroy the value, and prevent the reward, of all the other works that the person had ever done.
Hence then it is evident, that though God may, for the magnifying of his own grace, bestow gifts upon his children, that can be no reason why man, whilst an enemy to God, should, on the footing of justice, for the gratifying of his own pride, demand of God a reward of debt. God is at liberty to give what, and when, and to whom, he will: and whatsoever, of his own free grace, he has promised, he most assuredly will perform: but this gives no right to man to claim what God never has promised, and what he has in ten thousand places declared he never will give.

We again therefore revert to our position, and say, that, if salvation be by grace, it cannot in any respect, or any degree, be of works: and, consequently, works must be for ever renounced as a ground of our acceptance with God, and we must look for every thing from grace, free grace, alone.]
The truth of the Apostles observation being established, we proceed to shew,

II.

The importance of it

We have already called your attention to the way in which the observation is introduced, and which, we conceive, marks very strongly the importance of it in the Apostles mind. And we may notice the same from the very pointed way in which the observation is made. The Apostle seems determined that nobody shall misunderstand him: and he has effectually secured his object in that particular.
To shew the importance of his observation then, we say, that,

1.

It establishes beyond all doubt the freeness and fulness of the Gospel salvation

[In many places, both in the Old and New Testament, does God guard his people against arrogating any thing to themselves. He warns the Jews by Moses, that they would be ready to indulge this propensity, but that his mercies to them had been in no respect the fruit of their own goodness, but wholly of his free and sovereign grace [Note: Deu 9:4-6.]? The only thing which they could behold on a retrospect, and which they ought to look back upon with never-ceasing shame, was, one continued scene of wickedness and provocations [Note: Deu 9:7. Compare Eze 36:31-32.]. Thus St. Paul again and again reminds us, that it was not by works of righteousness which we had done, but according to his own mercy that God had saved us [Note: Tit 3:5.]: and still more plainly in another epistle, that he had saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus before the world began [Note: 2Ti 1:9]. But the words of our text are so strong, that no one can attempt to get over them, without shewing, that he is manifestly wresting them from their proper, and obvious, and only meaning. Be it known then, that salvation is, and ever must be, of grace, from first to last. Our election from eternity, our justification in time, and our glorification when time shall be no more, are all the fruits of Gods free and sovereign grace: the foundation was laid in grace; the superstructure is raised by grace; and when the head-stone shall be brought forth, we must still cry, Grace, grace unto it [Note: Zec 4:6-7; Zec 4:9.]. There is not a soul in heaven that must not to all eternity say, By the grace of God I am what I am.]

2.

It secures against all invasion the honour of God

[Men are ever attempting to rob God of his glory: they cannot endure that all the honour of their salvation should be given to God alone. When they see the crown placed on the Redeemers head, they feel as if they themselves were injured and dishonoured. They think that some part of the glory belongs to them; that their works must be considered, in part at least, as forming the ground of their justification; and that Gods election of them was determined by his foresight of their superior goodness. But, when they come to these words, and see what an insuperable obstacle they oppose to all such vain conceits, they find that there is no alternative left them, but to earn salvation by a perfect obedience to the law, or to accept it as the free gift of God in Christ Jesus. They see, that, to blend the two is impossible; and that, if they do not accept salvation wholly by grace, they are forced altogether upon the covenant of works, and are cut off from all hope in Christ Jesus [Note: Gal 5:2-4.]. This alternative they dare not for a moment to adopt; and therefore they are constrained to give to God the glory due unto his name, and to acknowledge Christ both as the Author, and the Finisher, of their faith [Note: Heb 12:2.]. In a word, they are made willing to glory in Christ alone.]

3.

It makes clear the path of the true penitent

[Persons in the earlier stages of repentance are apt to be much perplexed. They think they ought to have something of their own to unite with Christs merits, or at least something to recommend them to his favour. But this they cannot find: and the more they discover of the evil of their own ways, the farther they appear to be from possessing any of those qualifications which they desire. This greatly alarms them; and makes them fear it would be presumptuous in such unworthy creatures as they to hope in Christ. But when they see the force of the Apostles observation, they are convinced, that hitherto they have proceeded on wrong grounds, and that the only true way of going to Christ, is, to go with all their sins upon them, and receive salvation from him as the purchase of his blood, and the gift of his grace. This, when once seen, dissipates all the clouds and darkness that have obscured their way, and makes their path to life as clear as the sun at noonday. They see themselves in the predicament of the wounded Israelites, when directed to look to the brazen serpent; or of the jailor, when bidden to believe in Christ. They believe; they look; they live.]

On the observation thus explained we ground a few words of advice
1.

Accept with gratitude this free salvation

[Do not suffer the pride of your hearts to rise against it. Do not grudge unto God the honour of saving you by his own grace. Were you sinking in the midst of the ocean, would you refuse deliverance, unless you were left to earn it, or some of the honour of your preservation were to be assigned to you? Be not then such enemies to yourselves as to reject a free salvation from death and hell. You know full well, that you did nothing to induce God to send his only Son into the world: you know also that you contributed nothing to Christ, to give perfection to his obedience, or virtue to his sacrifice. You must know too, if you are not blinded even to infatuation, that you can do nothing which does not need mercy on account of its own imperfections. Be prevailed upon then to accept with thankfulness a free and full salvation: you can add nothing to what Christ has done and suffered for you: and the consequence of attempting to add any thing will be inevitable and eternal ruin. Let Christ have all the honour of his own work, and you shall have all the benefit.]

2.

Give no occasion for the objections that are raised against it

[Those who are averse to the doctrines of grace, always represent the favourers of those doctrines as embracing them in order the more quietly to live in sin: and if they can find a person who turns the grace of God into licentiousness, they will not be contented with blaming him, but will cast the blame on the Gospel itself, and represent such conduct as the natural result of such principles: and one such instance of hypocrisy will be made a subject of great notoriety, when a thousand instances of blameless and exemplary piety will be overlooked. Be careful then, brethren, to give no occasion for such observations. Be careful not to cast a stumbling-block before the ungodly world; for, if there be a woe to the world because of offences, there will be a ten-fold heavier woe unto him by whom the offence cometh. Be watchful against the incursions of sin, and the temptations of Satan; that he who is on the contrary part may be ashamed, having no evil thing to say of you.]

3.

Recommend and adorn it by a holy conversation

[Shew by your lives what the proper tendency and effect of grace is. We are told that the grace of God which bringeth salvation, teaches us, that denying ungodliness and worldly lusts, we should live righteously, and soberly, and godly in this present world. Shew then, by all your dealings with men, what true righteousness is: shew, by your perfect self-government in all your tempers, dispositions, and habits, what true sobriety is: and shew, by the spirituality of your minds and the heavenliness of your lives, wherein true godliness consists. This will recommend the Gospel more effectually than all the encomiums that can be lavished upon it, and will operate more strongly to convince men of its excellence than all the arguments that can be urged. Let it be seen then, that whilst you magnify and extol the grace of God, you are the truest friends of good works; for that, though you exclude them from your foundation, you display them in your superstructure, and, in fact, raise them higher, and of a nobler quality, than any other people in the universe.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

Ver. 6. Then is it no more of works ] Whatsoever conferrumination a of grace and works Papists dream of. They think that as he that standeth on two firm branches of a tree is surer than he that standeth upon one only; so he that trusteth to Christ and works too is in the safest condition. But, 1. They are fallen from Christ that trust to works, Gal 5:4 ; Gal 2:1-21 . He that hath one foot on a firm branch, and another on a rotten one, stands not so sure as if he stood wholly on that which is sound. But let them be Moses’ disciples, let us be Christ’s. Set not up a candle to this Sun of righteousness; mix not thy puddle with his purple blood, thy rags with his raiment, thy pigeon’s plumes with his eagle’s feathers. He can and will save his to the utmost,Heb 7:25Heb 7:25 . Detest all mock stays; and account accursed for ever that blasphemous direction of the Papists to dying people, Coniunge, Domine, obsequium meum cum omnibus quae Christus passus est pro me: Join, Lord, mine obedience with all that Christ hath suffered for me.

a Soldering together; fig. intimate union or combination. D

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

6 .] ‘And let us remember, when we say an election of grace , how much those words imply: viz. nothing short of the entire exclusion of all human work from the question. Let these two terms be regarded as, and kept, distinct from one another, and do not let us attempt to mix them and so destroy the meaning of each.’ So that the meaning of the verse is to clear up and remove all doubt concerning the meaning of ‘ election of grace ,’ and to profess on the part of the Apostle perfect readiness to accept his own words in their full sense, and to abide by them. This casts some light on the question of the genuineness of the bracketed clause (see authorities in var. readd.). The object being precision , it is much more probable that the Apostle should have written both clauses in their present formal parallelism, and that the second should have been early omitted from its seeming superfluity, than that it should have been inserted from the margin. Besides which, as Fritz. has remarked, the words do not correspond sufficiently with those of the first clause to warrant the supposition of their having been constructed to tally with it: we have for in the first, in the second, for , ; and the plur. would probably have been retained in the inference of clause 2. But (directing attention to the consequence of the admission, . ) if by grace (the selection has been made), it is no longer (when we have conceded that, we have excluded its being) of (arising out of, as its source) works: for ( in that case ) grace no longer becomes (i.e. becomes no longer loses its efficacy and character as) grace (the freedom and ‘proprio motu’ character, absolutely necessary to the idea of grace , are lost, the act having been prompted from without): but if of (arising out of, as the cause and source of the selection) works, no longer is it (the act of selection) grace; for (in that case) work no longer is work (the essence of work, in our present argument, being ‘ that which earns reward ,’ and the reward being, as supposed, the election to be of the remnant , if so earned, there can be no admixture of divine favour in the matter; it must be all earned, or none: none conferred by free grace, or all ). These cautions of the Apostle are decisive against all attempts at compromise between the two great antagonist hypotheses, of salvation by God’s free grace, and salvation by man’s meritorious works. The two cannot be combined without destroying the plain meaning of words. If now the Apostle’s object in this verse be to guard carefully the doctrine of election by free grace from any attempt at an admixture of man’s work, why is he anxious to do this just at this point ? I conceive, because he is immediately about to enter on a course of exposition of the divine dealings, in which, more than ever before, he rests all upon God’s sovereign purpose , while at the same time he shews that purpose, though apparently severe, to be one, on the whole, of grace and love .

Fuente: Henry Alford’s Greek Testament

Rom 11:6 . Expansion of in Rom 11:5 : grace and works are mutually exclusive. Nothing a man can do gives him a claim as of right against God to be included in the remnant. : otherwise. Cf. Rom 11:22 , Rom 3:6 . Gratia nisi gratis sit gratia non est . Aug [4] The fact that there is a remnant, and one owing its existence to God’s grace, is the proof that (in spite of the wholesale defection of Israel) God has not cast off His people.

[4] Augustine.

Fuente: The Expositors Greek Testament by Robertson

if. App-118.

no more = no longer. The texts omit last clause of the verse.

Fuente: Companion Bible Notes, Appendices and Graphics

6.] And let us remember, when we say an election of grace, how much those words imply: viz. nothing short of the entire exclusion of all human work from the question. Let these two terms be regarded as, and kept, distinct from one another, and do not let us attempt to mix them and so destroy the meaning of each. So that the meaning of the verse is to clear up and remove all doubt concerning the meaning of election of grace,-and to profess on the part of the Apostle perfect readiness to accept his own words in their full sense, and to abide by them. This casts some light on the question of the genuineness of the bracketed clause (see authorities in var. readd.). The object being precision, it is much more probable that the Apostle should have written both clauses in their present formal parallelism, and that the second should have been early omitted from its seeming superfluity, than that it should have been inserted from the margin. Besides which, as Fritz. has remarked, the words do not correspond sufficiently with those of the first clause to warrant the supposition of their having been constructed to tally with it: we have for in the first, in the second,-for , ;-and the plur. would probably have been retained in the inference of clause 2. But (directing attention to the consequence of the admission, . ) if by grace (the selection has been made), it is no longer (when we have conceded that, we have excluded its being) of (arising out of, as its source) works: for (in that case) grace no longer becomes (i.e. becomes no longer-loses its efficacy and character as) grace (the freedom and proprio motu character, absolutely necessary to the idea of grace, are lost, the act having been prompted from without):-but if of (arising out of, as the cause and source of the selection) works, no longer is it (the act of selection) grace; for (in that case) work no longer is work (the essence of work, in our present argument, being that which earns reward, and the reward being, as supposed, the election to be of the remnant,-if so earned, there can be no admixture of divine favour in the matter; it must be all earned, or none: none conferred by free grace, or all). These cautions of the Apostle are decisive against all attempts at compromise between the two great antagonist hypotheses, of salvation by Gods free grace, and salvation by mans meritorious works. The two cannot be combined without destroying the plain meaning of words. If now the Apostles object in this verse be to guard carefully the doctrine of election by free grace from any attempt at an admixture of mans work, why is he anxious to do this just at this point? I conceive, because he is immediately about to enter on a course of exposition of the divine dealings, in which, more than ever before, he rests all upon Gods sovereign purpose, while at the same time he shews that purpose, though apparently severe, to be one, on the whole, of grace and love.

Fuente: The Greek Testament

Rom 11:6. , by grace) The meaning of the dative is one, and that of the particle with the genitive is another [is different]. The former rather indicates the vehicle or instrument, as a canal, in the pure and simple sense; the latter, more properly the material cause, the principle [first origin], the source.- , now no longer [no more]) This phrase used four times shows the strength of the conclusion. This decree, which God has decreed, is absolute: I will make men righteous only by faith, no man by works. This decree no one shall break through.–, [becomes] is made-is) This is a nice and just distinction between these words [lost sight of in the Engl. Vers.]. Nature asks for works; faith acknowledges supervenient grace, [grace coming into exercise]. So, [came into exercise] Joh 1:17. , 1Pe 1:13.- , . But if it is of works, then is it no more grace, otherwise work is no more work) From this short clause, it is no more of works, this inference is drawn, Israel has not obtained: and from that short clause, it is no more grace, the inference is, the election has obtained. The first part of this verse excludes works, the second establishes grace; with this comp. Rom 11:5. The first part forms the protasis, the last, the apodosis, which is always the more necessary part, and is improperly omitted by some in this passage, comp. by all means ch. Rom 4:4-5; Eph 2:8-9. Grace and work are opposed to each other, , LXX. for the most part interpret it , work, for example Psa 109:20.

Fuente: Gnomon of the New Testament

Rom 11:6

Rom 11:6

But if it is by grace, it is no more of works:-If they were saved by the provisions of grace in Christ, it was not by the works of the Jewish law, or by any works that allowed boasting. The Holy Spirit says: By grace have ye been saved through faith; and that not of yourselves, it is the gift of God ; not of works, that no man should glory. For we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them. (Eph 2:8-10). God, moved by love, has presented in Christ gracious terms of mercy that man can appropriate through faith. The salvation did not come of works that would allow boasting, but was given by God to those who through faith accepted it and walked in Gods ways.

otherwise grace is no more grace.-If salvation under Christ is by works, then grace and works have lost their distinguishing features.

Fuente: Old and New Testaments Restoration Commentary

And if: Rom 3:27, Rom 3:28, Rom 4:4, Rom 4:5, Rom 5:20, Rom 5:21, Deu 9:4-6, 1Co 15:10, Gal 2:21, Gal 5:4, Eph 2:4-9, 2Ti 1:9, Tit 3:5

otherwise work: That is, it loses its character, or nature – that of claiming reward as a matter of right.

Reciprocal: Gen 6:8 – General Lev 19:19 – mingled Deu 7:7 – The Lord Deu 22:9 – shalt not sow Ezr 9:8 – a remnant Isa 6:13 – But yet Isa 10:22 – though thy Isa 28:5 – residue Isa 44:1 – O Jacob Isa 65:8 – General Jer 44:14 – for none Jer 50:20 – I will pardon Eze 6:8 – General Dan 12:1 – thy people Mic 4:7 – I will Mic 5:7 – the remnant Zec 4:7 – Grace Mat 7:14 – and few Mat 20:12 – borne Mat 20:15 – it Act 13:43 – the grace Act 17:34 – certain Act 20:24 – the gospel Rom 6:14 – under Rom 9:11 – not of works Rom 11:5 – at this present Gal 3:12 – the law Eph 1:4 – as Eph 2:5 – grace ye Eph 2:9 – General 2Th 2:16 – through Tit 2:11 – the grace Tit 3:7 – being 1Pe 2:10 – obtained 1Jo 2:19 – they might Rev 7:4 – an

Fuente: The Treasury of Scripture Knowledge

1:6

Rom 11:6. The leading thought in this Romans 11 :is that grace and works cannot both be given the credit for the salvation of this “election” or “remnant.” If the merits of the works of the law are to be given the credit, then grace (the Gospel) is excluded from consideration, and vice versa.

Fuente: Combined Bible Commentary

Rom 11:6. Now if it is by grace. Now is preferable to and, or but. If takes up the assertion of Rom 11:5, as if to say: since the remnant exists by grace, let us understand what this involves, negatively, namely: it is no longer of works. Here the individual reference is clear. No longer is logical, not temporal; works are entirely excluded in this matter of the remnant existing according to the election of grace.

Otherwise; since in that case, in case it were of works, grace no longer becometh Grace. Becometh is not only more literal than is, but suggests as the more exact sense that in such a case grace would fail to show itself as what it is; positively expressed: it becomes what according to its essence it is not; it gives up its specific character (Meyer). The emphasis placed at this point on the doctrine of free grace is doubtless to prepare for what follows: the reference to the many rejected (Rom 11:7-10), as well as the statement of the final solution (Rom 11:11-32), are based on the sovereignty of God in His dealings.

The latter half of the verse is found in but one of the more ancient manuscripts (B), though it is added by a late corrector in the Sinaitic Codex. Critical judgment has recently become more decidedly against the genuineness of the passage. In addition to the authorities which omit it, the variations of those containing it oppose its retention. If retained it must be regarded as an antithetical repetition of the same thought, since the attempts to discover an additional argument have been futile (comp. the far-fetched views of Lange, Wordsworth, and others).

Fuente: A Popular Commentary on the New Testament

Vv. 6. Now, if it is by grace, then is it no more of works; since grace would be no more grace.

The apostle wishes to express the idea, that if Israel possess this privilege of always preserving within their bosom a faithful remnant, it is not because of any particular merit they have acquired before God by their works; it is purely a matter of grace on the part of Him who has chosen them. The instant there was introduced into this dispensation a meritorious cause, whether for little or for much, there would be taken away from grace its character of freeness; it would no longer be what it is. Why add this idea here? Because it is only inasmuch as the maintenance of the faithful remnant is a matter of grace, that the rejection of the mass (of which Paul is about to speak, Rom 11:7-9) is not an injustice. If there were, on the part of Israel as a people, the least merit arising from work as the ground of their election, even that partial rejection, of which the apostle speaks, would be impossible.

The word , no more, should be taken here in the logical sense: the principle of grace being once laid down. The verb (literally, not is, but becomes) should be explained as Meyer does: Grace ceases to show itself as what it is, ceases to become in its realization what it is in its essence.

The second proposition, parallel to the former, which is found in the T. R., is entirely foreign to the context, and for this reason alone it must appear suspicious. But it is decidedly condemned by its omission in the greater number of documents, and in particular by the harmony on this point of the Alex. and Greco-Latin texts, excepting the Vaticanus. It is impossible to imagine a reason copyists could have had for rejecting it. Volkmar, in order to remain faithful to the Vatic. alleges this very fact of the want of relation to the context as that which struck copyists, and gave rise to its rejection. This is to do them too much honor. We should have had much graver and more numerous variants in the N. T. if copyists had proceeded so freely. It is much more probable that a reader composed a proposition parallel and antithetic to the former, and wrote it on the margin, whence it passed into the text. Cases of this kind are frequent.

It is obviously wholly unnecessary, in order to explain this verse, to hold, with the Tbingen school, that the apostle means to refute the Judeo-Christian principle of the mixing up of works and grace. Besides, would not the apostle have addressed himself directly in this case as he does to his Gentile-Christian readers in the passage Rom 11:13-14, which Volkmar himself puts parallel to this?

Let us again remark the correlation between this passage, Rom 11:1-5, and the preceding, Rom 9:6-13. The latter referred to the carnal portion of the nation, and proved the right God had to reject them (as much as Ishmael and Esau); the present passage refers to the faithful portion, and establishes the fact that God has not failed to maintain a similar elect number in Israel. These two points of view taken together form the complete truth on the subject.

Reuss finds in this passage two theories placed side by side with one another, but which logic deems contradictory. The one, he thinks, is that of unconditional grace, by which the holy remnant are kept in their fidelity; the other that of works, by which Paul explains the rejection of the nation in general. But there is no contradiction between these two points of view; for if the faithfulness of the elect supposes the initiative of grace, it nevertheless implies faith on their part, and if the mass of the nation are rejected, this rejection only arises from their voluntary and persevering resistance to the solicitations of grace.

The apostle put the question whether the present relation between God and Israel was that of an absolute divorce; and he began by answering: no, in the sense that a portion at least of Israel have obtained grace, and form henceforth the nucleus of the church. But, he addsfor this is the other side of the truthit is certainly true that the greater part of the people have been smitten with hardness. This is what he expounds in Rom 11:7-10, showing, as his habit is, that this severe measure was in keeping with the antecedents of the theocratic history and the declarations of Scripture.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

But if it is by grace, it is no more of works: otherwise grace is no more grace. [With these words, Paul explains the last clause of the preceding verse–viz., “the election of grace”–and thereby shows that he means them in their full sense, and abides by that meaning. Alford paraphrases his meaning thus: “And let us remember, when we say an election of grace, how much those words imply; viz., nothing short of the entire exclusion of all human work from the question. Let these two terms [grace and work] be regarded as and kept distinct from one another, and do not let us attempt to mix them and so destroy the meaning of each.” He means that grace and works are absolutely antithetical and mutually exclusive. Paul is talking about works of the law, not about the gospel terms or conditions of salvation. These terms are faith, repentance and baptism, and complying with them made, and still makes, anybody one of the elect. But does this compliance fulfill any part, parcel or portion of the Mosaic law? Assuredly not. On the contrary, it is seeking salvation by another way. Moreover, the one complying with these conditions is immediately one of the elect. Has he, then, in any way merited election, or is it wholly of grace?” Even granting that there is some work in complying with these conditions, could any one so lack brains as to be confused into thinking that the work weighs anything as a meritorious basis on which to demand election to that unspeakable gift, eternal life? But do not the works of a Christian life count as merit toward election? Assuredly not; for they are wrought after the election has taken place. In short, almost like Jacob, we are elected at the moment of our birth from the water, when we are spiritual babes in Christ (Joh 3:5; Tit 3:5), “neither having done anything good or bad, that the purpose of God,” etc. (Rom 9:11). Complying with the gospel conditions of election is mere spiritual birth, and what merit hath an infant though its struggles aid in its parturition? We are by the process of conversion brought no further than the condition of babes in Christ (1Co 3:1-3; Heb 5:11-14; 1Pe 2:2), and our birth-throes are without merit, though essential to our further continuance in life. There is, therefore, nothing in the gospel conditions which conflict with the doctrine of election by grace, nor do they mix works with grace.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

6. And if by grace it is not at all of works, then grace is no more grace. The divine economy had conferred on the Jews the glorious honor of representing Christ on the earth during His excarnate, i. e., invisible reign, receiving Him in His incarnate personality, and introducing Him to the whole world as the: one-anticipated Savior of the lost millions. While this honor was forfeited by the formalistic and ritualized carnal masses of both clergy and laity, it was received and enjoyed by the faithful few, e. g., Joseph and Mary, Zacharias and Elizabeth, Simeon, Anna, and others; the inspired Twelve, Paul and the Pentecostal nucleus of Jewish Christianity, who proved true to the covenant of Abraham and Moses, received their own Christ, proclaimed Him to the world, thus effecting the successful transition out of the Mosaic into the Gospel dispensation of Gods redeeming grace. Paul argues the case by the illustration of Elijahs ministry, when the apostasy in Israel Was so tremendous that the prophet, giving up in utter desperation, falling down under a juniper tree, importuned God to let him die, as his ministry was a failure, thinking they had all gone off after Baal, i. e., into dead formalistic religion, except himself. Meanwhile God notifies him of his egregious mistake, as there are yet seven thousand true to him in different parts of the country, though unknown to the prophet. Let us not make the mistake of the prophet Elijah and conclude that ourselves are the only real saints, like the old Scotchman who said, To tell you the truth, there are none right but myself and Sandy; and sometimes I seriously doubt whether Sandy will do. While we bewail the current apostasy in the great Protestant churches of the present day, resultant from the rejection of the Holy Ghost under the preaching of entire sanctification, yet we must remember that there are myriads of true hearts in the Protestant denominations and some even in Romanism. The election of the progenitorship, normally expiring with the incarnation we here recognize the consolatory survival of the election of grace out of Judaism to which Paul and his contemporary Jewish saints belonged, and destined to survive through the Gentile dispensation and hail the Lord in His second coming. As we contemplate this election problem, do not forget that the Greek eklogee, from ek, out, and lego, to choose, i. e., chosen out of the chosen, recognizing a selection from the chosen, not only runs through Judaism, but Christianity. As God chose the Jews out of all nations, conferring on them the honor of receiving His Son on His first advent and proclaiming Him to the world., and only a small remnant out of the great body succeeded in winning the prize and enjoying the exalted honor of the Saviors introduction, so in the present Christianity is Gods people chosen out of the whole heathen world, to receive His Son in His second glorious advent, and become His conservators in the great Millennial Theocracy. While it is very sad to see the multitudes of Christendom failing and apostatizing, like the Jews in their desperation, yet look out for this election of grace, chosen from all the ranks and nations of the Christian world, now, as I verily believe, gathering in the Holiness Movement to meet my descending Lord and herald to the nations the glorious King of kings. We see in v.6 the impossibility of an admixture of grace and works in the plan of salvation. There is where the dead churches ruin everything and plunge into idolatry, thinking they are saved by faith and works, thus vitiating their faith, forfeiting their salvation, magnifying their works and becoming idolators, losing sight of God through church loyalty and conservatism to human institutions.

Fuente: William Godbey’s Commentary on the New Testament

Verse 6

The meaning is, that salvation must either be fully merited, or else bestowed in mercy. It cannot be partially merited. For unless the law is fully obeyed, it is broken, and the reward of transgression, not that of obedience, is deserved.

Fuente: Abbott’s Illustrated New Testament

11:6 {5} And if by grace, then [is it] {e} no more of works: otherwise grace is no more grace. But if [it be] of works, then is it no more grace: otherwise work is no more work.

(5) Even though all are not elect and chosen, yet let those that are elected remember that they are freely chosen: and let those that stubbornly refuse the grace and free mercy of God impute it to themselves.

(e) This saying demolishes the doctrine of all kinds and manner of works, by which our justifiers of themselves teach that works are either wholly or partly the cause of our justification.

Fuente: Geneva Bible Notes

The apostle elaborated the final thought of Rom 11:5 here. It is the grace of God, not the works of the remnant, that is the real cause of their condition. Believing Jews are not superior, just greatly blessed.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)