Exegetical and Hermeneutical Commentary of Romans 11:20
Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
20. Well ] i.e. Well said. There is, of course, a solemn and earnest irony in the word. In terms, the Gentile Pharisee (if we may use the expression) spoke truth; for in the mysterious adjustments of the Divine Plan the rejection of Messiah by Israel was to precede, and even in a certain sense to occasion, the call of the Gentiles. But in the spirit of the words there was deep untruth; for their own sin was the actual cause of Israel’s fall, and Gentile believers were admitted into covenant on just the same terms of mere mercy as their Jewish brethren i.e. for the sole sake of Messiah the Propitiation; “by faith.”
because of unbelief by faith ] The construction in the two phrases is identical in the Gr. On the statement of fact here, see last note.
thou standest ] See on ch. Rom 5:2.
Fuente: The Cambridge Bible for Schools and Colleges
Well – True. It is true they were broken off; but in order to show that there was no occasion for boasting, he adds that they were not rejected in order to admit others, but because of their unbelief, and that their fate should have a salutary impression on those who had no occasion for boasting, but who might be rejected for the same cause. This is an instance of remarkable tact and delicacy in an argument, admitting the main force of the remark, but giving it a slight change in accordance with the truth, so as to parry its force, and give it a practical bearing on the very point which he wished to enforce.
Thou standest by faith – The continuance of these mercies to you depends on your fidelity. If you are faithful, they will be preserved; if, like the Jews, you become unbelieving and unfruitful, like them you will be also rejected. This fact should repress boasting, and excite to anxiety and caution.
Be not high-minded – Do not be elated in the conception of your privileges, so as to produce vain self-confidence and boasting.
But fear – This fear stands opposed to the spirit of boasting and self-confidence, against which he was exhorting them. It does not mean terror or horror, but it denotes humility, watchfulness, and solicitude to abide in the faith. Do not be haughty and high-minded against the Jew, who has been cast off, but demean yourself as a humble believer, and one who has need to be continually on his guard, and to fear lest he may fall through unbelief, and be cast off. (Stuart.) We may here learn,
- That there is danger lest those who are raised to eminent privileges should become unduly exalted in their own estimation, and despise others.
(2)The tendency of faith is to promote humility and a sense of our dependence on God.
(3)The system of salvation by faith produces that solicitude, and careful guarding, and watchfulness, which is necessary to preserve us from apostasy and ruin.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. Well; because of unbelief, c.] This statement is all true but then, consider, why is it that they were cast out? Was it not because of their unbelief? And you stand by faith: you were made partakers of these blessings by faith; be not high-minded; let this humble, not exalt you in your own estimation; for if the blessings were received by faith, consequently not by works; and if not by works, you have no merit; and what you have received is through the mere mercy of God. They once stood by faith; they gave place to unbelief, and fell: you stand now by faith; but it is as possible for you to be unfaithful as it was for them, and consequently you may fall under the Divine displeasure, as they have done; be not high-minded, but fear; watch over yourselves with godly jealousy.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
20. Well“Be it so, butremember that”
because of unbelief they werebroken off, and thou standestnot as a Gentile, but solely
by faithBut as faithcannot live in those “whose soul is lifted up” (Hab2:4).
Be not high-minded, but fear(Pro 28:14; Phi 2:12):
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Well,…. To this the apostle answers, by approving and granting in, part what was said, that the unbelieving Jews were broken off and rejected, and that the Gentiles that believed in Christ were grafted in among the Jews that professed his name; but then he tacitly denies that it was for their sakes, and their account, they were broken off, but for their own incredulity:
because of unbelief they were broken off; because of their unbelief and contempt of the Messiah, they were rejected of God, and died in their sins; that which excluded their forefathers from the land of Canaan, shut them out of the Gospel church state, and the kingdom of heaven:
and thou standest by faith; which is not of a man’s self, but the gift of God; so that it was not by their merits, and better deservings, but by the grace of God that they were in the situation they were; they were blessed with faith in Christ, and having made a profession of it were admitted to Gospel ordinances, and into a Gospel church; and being helped hitherto to hold the profession of their faith in a becoming manner they stood their ground, and continued in their church relation; and therefore ought not to give way to a vain boasting spirit, but to be humble, modest, and dependent; wherefore he gives them this proper pertinent, and wholesome advice,
be not highminded, but fear. The apostle would have them not be elated with their gifts, privileges, and enjoyments, and look over others, or down upon them with contempt and disdain, considering that all they had and enjoyed were owing to the goodness of God, and not to any deserts of theirs; and therefore should fear the Lord and his goodness; for not a fear of hell and damnation, or a distrust of the grace of God, is here meant; but a fear of offending him, and that not from a dread of punishment, but from a sense of his grace and goodness; and also designs humility of soul, in opposition to pride, haughtiness, and elation of mind, a lowly carriage and behaviour to others, and an humble dependence on grace and strength from above, to enable to persevere and hold out to the end; for “let him that thinks he stands take heed lest he fall” into sin, 1Co 10:12; so as to dishonour God and Christ grieve the Holy Spirit, wound his own conscience, and bring himself under the censure of the church, and to be cut off from the good olive tree, the root and fatness of which he now partakes.
Fuente: John Gill’s Exposition of the Entire Bible
Well (). Perhaps ironical, though Paul may simply admit the statement (cf. Mr 12:32) and show the Gentile his real situation.
By unbelief ( )
–by faith (). Instrumental case with both contrasted words (by unbelief, by belief).
Fuente: Robertson’s Word Pictures in the New Testament
Well [] . Admitting the fact. Thou art right. Compare Mr 12:32. Some take it as ironical.
Fuente: Vincent’s Word Studies in the New Testament
1) “Well,” (kalos), very well, good, a proper conclusion this is, — yet be reminded that there was a moral cause of default in Israel that also led to their being cut off, not merely that Gentiles might be graffed in.
2) “Because of unbelief they were broken off,” (te apistia ekseklasthesan) “For unbelief they were broken off, set aside, or cut away from doing God’s work. Because of moral, ethical, and spiritual self -righteousness and obstinate unbelief, rejection of Jesus Christ they were cut off, rejected, Mat 23:37-39; Joh 5:43; Rom 12:16; Joh 8:24.
3) “And thou standest by faith,” (su de pistei hestekas) “And thou standest by the faith,” Faith in Jesus Christ always gives man a standing with God in salvation and to useful service, Gal 3:26; Rom 5:1; Eph 2:8-10; Rom 4:16.
4) “Be not highminded,” (me hupsela phronei) “Be not a highminded one,” one with pride, egotism of position or possession of what you are or have, as if it had its origin, existence, and being in you, Gal 6:14; Php_3:3; Php_3:7-8. Do not have fleshly pride in your new position, lest you too be cut off thereby, 1Pe 5:5; Rom 3:27.
5) “But fear,” (alla phobou) “But fear”, be a person of reverential fear with regards to your possession and position in Christ, his church, and his future kingdom work. This is to be a reverential fear, for God has not given us the spirit of anxious fear, Ecc 12:13-14; Rom 8:15; 1Ti 6:17.
Fuente: Garner-Howes Baptist Commentary
20. Unbelief faith These two words, expressing the conditions, negative and positive, in regard to salvation, explain why either the Jew or Gentile is called.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Well, by their unbelief they were broken off, and you stand by your faith. Do not be highminded, but fear,’
So Paul reminds them that the Jewish branches were broken off because of their unbelief, whilst they themselves have been engrafted in, by faith in the Messiah. Thus they should not be highminded, seeing themselves as something special by their own merits, but should rather recognise that they owe it all to Christ. Indeed they should be on their guard, ‘working out’ their salvation with fear and trembling as God works it within them (Php 2:12-13), recognising that it is only through faith in God’s goodness and Christ’s sacrifice that they enjoy the position that they are in.
We see in these verses the clear interconnection between the major theme of the salvation of the Gentiles through being incorporated in the olive tree, and the secondary theme of behaving in a godly manner towards the unbelieving Jews.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 11:20. Be not high-minded, &c. Dr. Heylin connects this with the next verse, thus: Be not presumptuous, but fear, lest God should not spare you, since he did not spare even the natural branches.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 11:20-21 . By Paul admits the fact; but in what follows he points out its cause , as one which must prevent haughtiness, and inspire fear and anxiety respecting the duration of the state of grace; assigning the reason in Rom 11:21 .
] Good! recte ais . Demosth. 998. 24; Plat. Phil . p. 25 B; Eur. Or . 1216; Lucian, Deor. Jud 1:10 .
The and placed first with emphatic warning means: on account of unbelief, etc. Comp. Rom 11:30 . See on Gal 6:12 .
] thou standest , namely, as a branch upon the olive tree. As the figure is present, both before and afterwards, it is opposed to the context to take . absolutely, as the opposite of (Rom 11:11 ; Rom 11:22 ; Rom 14:4 ; Fritzsche, Tholuck, Krehl, Philippi the latter doubtfully).
, to be haughty (1Ti 6:17 ), is foreign to classical Greek, which has ; yet see scholion on Pind. Pyth . ii. 91: . The adjective is found in the classics in a good sense: high-spirited .
] “timor opponitur non fiduciae, sed supercilio et securitati,” Bengel. Secure haughtiness fears not the possible loss.
] those according to nature , not ingrafted.
. .] to be referred to the underlying conception: it is to be feared (Winer, pp. 469 f., 442 [E. T. 632, 595]; Baeumlein, Partik . p. 288; Ast, Lex. Plat . II. p. 335). The future is more definite and certain than the subjunctive. See Hermann, ad El . 992, Aj . 272, Med . p. 357, Elmsl.; Stallbaum, ad Plat. Rep . p. 451 A; Hartung, Partikell . II. p. 140. At the same time the specially chosen mode of expression with (Paul does not say directly , as Lachmann reads) is sufficiently mitigating and forbearing .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1897
AGAINST PRIDE AND SECURITY
Rom 11:20. Be not high-minded, but fear.
THE deep mysteries of our religion are calculated at once to encourage sinners, and to humble saints. The sovereignty of God is a great depth; and it was awfully displayed in the rejection of the Jews, and the admission of the Gentiles into his Church. This is the subject of which the Apostle speaks in the whole context: and he makes use of it as the means of provoking to emulation the Jews themselves, and at the same time of guarding the believing Gentiles against self-preference and self-security.
In considering his exhortation, we shall,
I.
Explain its import
The former part of it contains a dissuasive from pride
[The proper tendency of religion is to produce humility: but, through the corruption of our nature, pride will take occasion even from the grace of God itself, to rise in our hearts. What self-complacency will sometimes arise from a consciousness of our superior attainments in truth and holiness! What acrimonious severity towards those, who dishonour their profession! And what contemptuous disregard of those who are yet immersed in ignorance and sin! Together with this self-preference we are also too apt to indulge a secure and self-depending spirit, and to think our mountain so strong, that we can never be moved [Note: Psa 30:7.]. But as the former disposition is most hateful to God [Note: Isa 65:5.], so the latter also is an object of his utter abhorrence [Note: Jer 17:5. Pro 28:26.]. In both these views therefore it becomes every believer to attend to the Apostles advice, and, instead of entertaining too high an opinion of his own wisdom, strength, or goodness, to think soberly [Note: Rom 12:3.].]
In the latter part the Apostle recommends humility and watchfulness
[By fear, we are not to understand a slavish dread of Gods wrath; for that, so far from being opposite to pride, is in many cases the offspring of it. That which is here recommended is, a holy jealousy over ourselves, lest by any means we be tempted to walk unworthy of our high privileges, and thereby provoke God to deprive us of them. We are in the midst of an ensnaring world, beset with many and subtle adversaries, and ready to be beguiled by a treacherous and deceitful heart. Hence, like St. Paul himself [Note: 1Co 9:27.], we are necessitated to use the utmost circumspection, diligence, and self-denial, lest, after all our exertions, our labour prove in vain.]
To shew the importance of this exhortation, we shall,
II.
Point out the reasons of it
Many reasons might be assigned: but we shall content ourselves with noticing three:
1.
We have no stability in ourselves
[As all our ability and inclination to what is good, are derived from God at first, so must we receive continual supplies from him, even as of light from the sun. Without his constant superintendence, both the visible world, and the new creation in the soul of man, would soon revert to their original chaos. This the Apostle elsewhere urges as a motive to diligence [Note: Php 2:12-13.], and, in the words before us, to humility and care. Nor can we well have a more powerful argument; for if we stand by faith only, and not by any wisdom or strength of our own, it becomes us to maintain a spirit suited to our weak and dependent state.]
2.
Others, apparently as safe as we, have been rejected
[Many have long made a profession of religion and departed from it at last [Note: 1Ti 1:19.]. Demas stands as an awful monument of human weakness [Note: 2Ti 4:10.]. Lots wife is pointed out to us in the same view [Note: Luk 17:32.]. The Jews, who were brought out of Egypt, and yet were destroyed in the wilderness, are expressly set forth as examples to us [Note: Jude. ver. 5. 1Co 10:11. See also Jer 7:12.]. And, above all, the rejection of the Jewish nation for their iniquities, after they had been so long the peculiar people of God, speaks loudly to us. This in particular is urged by the Apostle in the words following the text [Note: ver. 21, 22.]; and it teaches us, never so to value ourselves either on our relation to God, or our experience of his goodness, as to forget, that we also may be rejected, if we do not rely upon him, and unreservedly devote ourselves to him.]
3.
That which was the ground of the rejection of the Jews, is very prevalent in us
[God had given to the Jews a revelation respecting the Messiah: but they disbelieved his record, and rejected his Son: and for this their unbelief they were broken off from the olive which Gods right hand had planted. A still clearer revelation God has given unto us: and is there not much unbelief in our hearts with respect to it? Are even the most advanced Christians so much affected with the declarations of Gods word, as they would be, if faith were in constant and perfect exercise? Alas! the faith that realizes things invisible, and gives a present existence to things future [Note: Heb 11:1.], is found in but few, and operates but weakly in the best: and, if it should wholly fail, Satan would sift us as wheat, and we should be found chaff at last [Note: Luk 22:31.]. When therefore we consider how weak our faith is, and that it is by faith we stand, we have reason to fear, lest a promise being left us of entering into Gods rest, any of us should seem to come short of it [Note: Heb 4:1.].]
We shall conclude the subject with some suitable advice
1.
Bear in mind what you once were
[To look to the rock whence we were hewn, and to the hole of the pit, whence we were digged, will be a good antidote to pride. While we remember what we were, we shall see no reason but for humiliation and thankfulness before him, who has made us to differ both from others and from our former selves [Note: Tit 3:3-6. 1Co 4:7.].]
2.
Consider what you still are
[You are, we trust, brands plucked out of the fire: true; but you still bear the marks of the fire upon you; and have a disposition to catch fire again, the very instant you are exposed to temptation. Let every one view himself in this light; and he will see need enough of attending to the exhortation in the text.]
3.
Be aware of the deceitfulness of your own hearts
[In ten thousand instances we must have seen how liable we are to err even in things wherein we are most confident. So blinded are we at times by pride, passion, or interest, that we think ourselves right, when others evidently perceive, that we know not what spirit we are of. Let us be aware of this tendency to deceive ourselves; and beg of God both to search our hearts, and to guide our feet.]
4.
Guard against temptations to sin
[Many are the temptations that assault us from without. From these we should flee, shunning both the occasions and the very appearance of evil. Many also are our temptations from within. These we should resist in their very first rise. We may easily extinguish a fire at its commencement, when all our efforts may be baffled, if we suffer it to proceed. For all is that direction necessary, Watch and pray that ye enter not into temptation.]
5.
Live wholly in dependence on the power and grace of Christ
[Without this, all our other efforts will be fruitless. All our fresh springs are in Christ, without whom we can do nothing. Except he keep the city, the watchman waketh but in vain. Let us then be strong in the Lord, and in the power of his might. Then, though weak, we shall be able to do all things: and though fiercely assaulted, we shall be more than conquerors.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:
Ver. 20. Be not high-minded, but fear ] Alterius perditio tun sit cautio, saith one. Ruina maiorum sit cautela minorum, saith another. Seest thou thy brother shipwrecked? look well to thy tackling.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20. ] Well (the fact, involving even the purpose , assumed in , is conceded. When Thol. denies this, he forgets that the prompting cause of their excision, their unbelief, is distinct from the divine purpose of their excision, the admission of the Gentiles, and belongs to a different side of the subject): through their unbelief (or perhaps, ‘ through unbelief ,’ abstract. There is often a difficulty in distinguishing the possessive from the abstract (i.e. generic) article.
Thol. observes that the instrumental use of the dat. and that of with the gen. differ in this, that the latter expresses more the immediate cause, the former the mediate and more remote. The explanation of this would be, that the dative only acquires its instrumental use through another, more proper attribute of the case, that of reference to, form or manner in which : see Bernhardy, Syntax, ch. iii. 14, pp. 100 105) they were broken off, but thou by thy faith (see above: ‘ through ’ indicates better the prompting cause of a definite act, ‘by ,’ the sustaining condition of a continued state . Thus we should always say that we are justified through , not by , faith, but that we stand by , not through , faith) standest (in thy place, in the tree, opposed to . Thol. prefers the sense in ch. Rom 14:4 , and certainly the adoption of Rom 11:22 , seems to shew that the figurative diction is not strictly preserved). Be not high-minded, but fear:
Rom 11:20 . : “a form of partial and often ironical assent” (Gifford). Paul does not think it worth while to dispute the assertion of Rom 11:19 , though as it stands it is by no means indisputable; he prefers to point out what it overlooks the moral conditions of being broken off and of standing secure and to urge them on the conscience. : an account of unbelief, cf. Gal 6:12 , Winer, p. 270. : the security of the Gentiles depended on faith, and it is the most elementary principle of a religion of faith (Rom 3:27 ) that it excludes boasting. : cf. Rom 12:16 . 1Ti 6:17 has . Neither is classical. : consistent with . Timor opponitur non fiduci sed supercilio et securitati (Bengel).
unbelief. See Rom 11:30 with Rom 3:3.
faith App-150.
highminded = arrogant. Greek. hupselophroneo. Only here and 1Ti 6:17.
20.] Well (the fact, involving even the purpose, assumed in , is conceded. When Thol. denies this, he forgets that the prompting cause of their excision, their unbelief, is distinct from the divine purpose of their excision, the admission of the Gentiles, and belongs to a different side of the subject):-through their unbelief (or perhaps, through unbelief, abstract. There is often a difficulty in distinguishing the possessive from the abstract (i.e. generic) article.
Thol. observes that the instrumental use of the dat. and that of with the gen. differ in this, that the latter expresses more the immediate cause, the former the mediate and more remote. The explanation of this would be, that the dative only acquires its instrumental use through another, more proper attribute of the case, that of reference to, form or manner in which: see Bernhardy, Syntax, ch. iii. 14, pp. 100-105) they were broken off, but thou by thy faith (see above:-through indicates better the prompting cause of a definite act,-by, the sustaining condition of a continued state. Thus we should always say that we are justified through, not by, faith,-but that we stand by, not through, faith) standest (in thy place, in the tree, opposed to . Thol. prefers the sense in ch. Rom 14:4, and certainly the adoption of Rom 11:22, seems to shew that the figurative diction is not strictly preserved).-Be not high-minded, but fear:
Rom 11:20. – , by [because of] unbelief-by faith) Neither of the two events (says Paul) [was ordered] absolutely: for if it were absolutely, there would be room for boasting, which is here shown to be out of place: faith, the gift of God, making men humble [could not be such as to give room to boasting].-) thou hast obtained and still holdest this standing, contrasted with the words, them, who fell, Rom 11:22.- , ) be not high-minded, but fear; Pro 3:7, , , Be not wise in thine own eyes; but fear God.-, fear) Fear is opposed not to confidence, but to superciliousness, and security.
Rom 11:20
Rom 11:20
Well; by their unbelief they were broken off,-The sole cause of the breaking off of the Jews was their disbelief in Christ.
and thou standest by thy faith.-The only ground of acceptance of the Gentiles was their faith in Christ. Nothing stronger can be said of anyones faith than that he stands by it; he stands justified. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ;
through whom also we have had our access by faith into this grace wherein we stand.” (Rom 5:1-2). For in faith ye stand fast. (2Co 1:24).
Be not high-minded, but fear:-Be not lifted up with a feeling of superiority, but fear lest you fall. [Paul exhorts very solemnly: Work out your own salvation with fear and trembling. (Php 2:12). And yet this fear is in no way inconsistent with rejoicing in the Lord nor with the highest comfort in his service, for the primitive church had peace, being edified; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, was multiplied. (Act 9:31).]
Well: Joh 4:17, Joh 4:18, Jam 2:19
because: Rom 3:3, Act 13:46, Act 13:47, Act 18:6, Heb 3:12, Heb 3:19, Heb 4:6, Heb 4:11
and: Rom 5:1, Rom 5:2, 2Ch 20:20, Isa 7:9, 1Co 16:13, 2Co 1:24, Col 2:7, 1Pe 5:9, 1Pe 5:12
Be: Rom 11:18, Rom 12:16, Psa 138:6, Pro 28:26, Isa 2:11, Isa 2:17, Hab 2:4, Zep 3:11, Luk 18:14, 2Co 10:5, 2Th 2:4, 2Ti 3:3-5, Jam 4:6, 1Pe 5:5, 1Pe 5:6, Rev 3:17, Rev 18:7
but: Pro 28:14, Isa 66:2, 1Co 10:12, Phi 2:12, Heb 4:1, 1Pe 1:17
Reciprocal: Lev 25:17 – fear Deu 9:4 – Speak not Job 37:24 – fear Pro 16:18 – General Isa 2:6 – Therefore Jer 44:10 – neither Mat 13:58 – General Mat 26:35 – Though Mat 26:70 – General Rom 12:3 – not to 2Co 7:11 – fear 1Ti 6:17 – that they 2Ti 3:4 – highminded Heb 12:28 – with reverence 1Pe 1:5 – through
THE DOWNFALL OF THE JEWS
Because of unbelief they were broken off.
Rom 11:20
Look at the Jews as they are in the very midst of us at this moment. They are everybodys open book of evidence; they, who can read no other, can read that. There they are. You meet them in the street; you are familiar with them in business; you see them every day, and you cannot mistake them. They have their own mark. And in every country of the earth they stand a living witness to every man of the truth of Gods own Word. They are the old prophecies, dating back from Deuteronomy, more than three thousand years ago. If the Bible had no other credential it is there. Every Jewish face you see is a proof of inspiration, stamped and sealed of God.
I. But where, where has been the secret of this great downfall?From end to end it has been unbelief. Abraham disbelieved in Egypt and fell into Pharaohs hand. Jacob disbelieved the promise and sought his inheritance by treachery. Through unbelief they could not enter the Holy Land, and wellnigh a whole generation perished in the wilderness! It was unbelief which set up all the idols from Dan to Beersheba, from the death of Joshua to Zedekiahs reign. Unbelief sent them to Babylon. Unbelief spread the Sadduceeism which gradually pervaded the whole nation after captivity. Unbelief could not see the veiled dignity and the inherent Godhead in the Man of Nazareth, but saw only in the Carpenters Son an impostor, and the destroyer of law in its own antitype, and the hard reprover in the Man of Love. And unbelief called spiritual inspiration drunkenness, and made Divine miracles Satanic agency, and quickly blasphemed the gentle influences and strong convictions of the Holy Ghost.
II. Unbelief did its own proper work, and what they would not believe they could not have; and they failed of the realities of their own salvation only because what was real was not real to them. And it is again only an epitome of the great law of cause and effect which has ruled the whole moral government of this world: because of unbelief they were broken off.
Rev. James Vaughan.
Rom 11:20. Well. Not necessarily ironical; but an admission of both the fact and the purpose of the breaking off of the branches. The Apostle, however, passes immediately to the cause of this state of things, as one which must prevent haughtiness, and inspire fear and anxiety respecting the duration of the state of grace; assigning the reason in Rom 11:21 (Meyer).
By their unbelief. The form is the same as in the other phrase by thy faith; the Greek article in each case being equivalent to the possessive pronoun, though both terms may be used abstractly. Thou is emphatic, while standest refers to the position as a branch, rather than to standing as opposed to falling.
Be not highminded: be not haughty. A few older manuscripts give a slightly different form (answering to that in chap. Rom 12:16), which, however must be taken in the same sense.
But fear. Fear is oppposed, not to faith, but to superciliousness and security (Bengel). The reason is added in Rom 11:21, with which these clauses should be joined.
Vv. 20. Paul grants the fact; but he denies the inference drawn from it. There is no arbitrary favor in God. If the Jews have been rejected, it is in consequence of their unbelief; and if thou fillest their place for the present, it is a consequence of faiththat is to say, of divine grace. For there is no merit in faith, since it consists only in opening the hand to receive the gift of God. The term: thou standest, alludes to the favored position of the engrafted branch which now rises on the stem, while those it has replaced lie on the ground.
The reading ought certainly to be preferred to the form , which is substituted for it by the Alexs., probably after Rom 12:16. In the passage 1Ti 6:17, where this word again occurs, there is the same variant.
But it is not enough to avoid self-exaltation; there should be a positive fear.
Well [A form of partial and often ironical assent: equal to, very true, grant it, etc. It was not strictly true that God had cast off the Jew to make room for the Gentile, for there was room for both. The marriage supper shows the truth very clearly. The refusal of the Jew was the reason why he was cast off, not because there was lack of room, or partial favor on God’s part, or superior merit on the part of the Gentiles– Luk 14:15-24]; by their unbelief they were broken off, and thou standest by thy faith [not merit]. Be not highminded, but fear:
11:20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but {t} fear:
(t) See that you stand in awe of God modestly, and carefully.
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Geneva Bible Notes