Exegetical and Hermeneutical Commentary of Romans 11:28
As concerning the gospel, [they are] enemies for your sakes: but as touching the election, [they are] beloved for the fathers’ sakes.
28. As concerning, &c.] This ver. and the next form a small detached paragraph: so do Rom 11:30-32. In both these paragraphs St Paul adds to his main argument and statement a few closing confirmations. The phraseology of this verse is very brief in the Gr.; As to the Gospel indeed, enemies because of yon; but as to the election, beloved because of the fathers.
concerning the gospel ] The verse may be paraphrased; “With a view to the spread of the Gospel, which is the message of salvation for every believer, Jew or Gentile, (Rom 1:16,) it pleased God in His sovereign plan to reject the great majority of the Jews in order to open His kingdom wide to you. But with a view to the believing element, the elect Jews of every age, including the great multitude to be called to grace hereafter, the Jews are still dear to Him; for His Covenant with Abraham, Isaac, and Jacob is sovereign and unchangeable.”
enemies ]. See on ch. Rom 5:10. The meaning here is that the Lord was (judicially) hostile to them; viewed them as hostile, “counted them His enemies in the sense of rejecting them from actual participation in His Gospel. Unbelief cut them off, and was their own sin; but it was judicially and sovereignly permitted to have its way. But meantime, in another aspect, they were still “beloved;” still included in a plan of mercy.
the election ] The word “election” may mean either the act of choice, or the chosen persons. Here it is probably the latter. The word is with the definite article, as in Rom 11:7. The reference is to the whole number of Jews who had obtained, or should obtain, salvation by faith; whether gathered in one by one, as now, or in multitudes, as hereafter. “With a view to” these, the Jewish people is still, most emphatically, within the purposes of Divine Love.
for the fathers’ sakes ] See Deu 7:8; Deu 9:5; Deu 10:15.
Fuente: The Cambridge Bible for Schools and Colleges
As concerning the gospel – So far as the gospel is concerned; or, in order to promote its extension and spread through the earth.
They are enemies – The word enemies here stands opposed to beloved; and as in one respect, to wit, on account of election, they were still beloved, that is, beloved by God, so in another respect they were his enemies, i. e., opposed to him, or cast off from him. The enemies of God denote all who are not his true friends; Col 1:21; Rom 5:10; compare Rom 11:8. The word here is applied to the Jews because they had rejected the Messiah; had become opposed to God; and were therefore rejected by him.
For your sakes – For your advantage. Their rejection has become the occasion by which the gospel has been preached to you; compare Rom 11:11, Rom 11:19-20.
As touching the election – So far as the purpose of election is concerned. That is, the election of their fathers and of the nation to be the special people of God.
They are beloved – God still regards them with interest; has purposes of mercy toward them; intends still to do them good. This does not, mean that he approved of their conduct or character, or that he had for them the same kind of affection which he would have had if they had been obedient. God does not love a sinful character; but he may have still purposes of mercy, and regard people with deep interest on whom he intends yet to bestow mercy.
For the fathers sakes – Compare Deu 10:15. He had chosen their fathers to be His special people. He had made many promises to Abraham respecting his seed, and extended these premises to his remotest posterity. Though salvation is by grace, and not from human merit, yet God has respect to his covenant made with the fathers, and will not forget his promises. It is not on account of any merit of the fathers or of ancient saints, but solely because God had made a covenant with them; and this purpose of election would be manifest to their children in the latest times. As those contemplated in the covenant made with Abraham, God retained for them feelings of special interest; and designed their recovery to himself. It is clear here that the word election does not refer to external privileges; for Paul is not teaching the doctrine that they shall be restored to the external privileges of Jews, but that they shall be truly converted to God. Yet this should not be abused by others to lead them to security in sin. No man has any security of happiness, and of the favor of God, but he who complies with the terms of his mercy. His commands are explicit to repent and believe, nor can there be safety except in entire compliance with the terms on which he is willing to bestow eternal life.
Fuente: Albert Barnes’ Notes on the Bible
Rom 11:28-29
As concerning the gospel, they are enemies for your sakes.
Enemies may be unconscious helpers
During the siege of Sebastopol a Russian shell buried itself in the side of a hill without the city, and opened a spring. A little fountain bubbled forth where the cannon shot had fallen, and during the remainder of the siege afforded to the thirsty troops who were stationed in that vicinity an abundant supply of pure, cold water. Thus the missile of death from an enemy, under the direction of an overruling Providence, proved an almoner of mercy to the parched and weary soldiery of the allies. So often the efforts of men against Gods kingdom have been overruled to its furtherance. Every great attack upon the Bible has opened a new fountain of its truth to supply the wants of Gods people.
The relation of the Jewish nation to the Gentiles
I. Prior to the promulgation of the gospel. It was the relation of–
1. Sole depositories of the Word of God (Psa 76:1-12.; Amo 3:2). They had a revelation of Jehovah, while the others were in that ignorance at which the apostle declares God winked.
2. The channels for the transmission of the promised seed, in which all the nations of the earth were to be blessed. The tribe of Judah contained within it a sacred deposit, the God-man, the Saviour of the world. In this sense, salvation is of the Jews, the world was preserved for their sake. 3 The main spring of the politics of the world. Kings and empires were set up and cast down for their sakes.
II. Since the gospel. This must be regarded–
1. As it respects the remnant of the Jewish people converted to the Christian faith, according to the election of grace. These formed the stem of the Christian Church, Jesus Christ Himself, the founder of the Christian system, being a Jew according to the flesh. They were the first to be taken into union with Him; the first branches from Him the living stem; the first members of the body of which He is the head. They were not taken into fellowship with Gentiles, but Gentile converts were taken into fellowship with them (Eph 2:12-22; Eph 3:10). The relation, therefore, is that of brethen in Christ Jesus. And the relation which the Church, thus formed, bears to the world around is of the same nature as that which the Jews once bare to the Gentiles. The Christian Church–
(1) Is the sole depository of the truth. In this Church alone is Christ to be found; and in the Church alone, therefore, can God be known.
(2) Has deposited within her the true seed which is to become a blessing to all the earth.
(3) Is the main spring of the politics of the world. Can any man think on this subject with the Bible before him, and then deny that such men as Decius, Julian, Charlemagne, Napoleon, and others, were raised up for the promotion, in one way or other, of the interests of the Church.
2. As it respects the Jews as a nation. As concerning the gospel, they are enemies for your sakes; not the remnant–they are converted–but the nation. But though thus cast off for our sakes, they are not cast off beyond the reach of God; the same hand which put them off will protect and preserve them, for the gift and calling of God are without repentance. But they are enemies for our sakes: they bear the relation to us of poor outcasts–outcasts to make room for us; as if the tree could have but a certain number of branches, as if the body could have but a certain number of members, and God had cast off some of the branches, and removed some of the members, that we might become branches in Him who is the true Vine, and members united to Him who is the only head!
III. After the restoration.
1. Metropolitan pre-eminence (Isa 60:1-22; Mic 4:1-13.).
2. Spiritual blessing (Psa 67:1-7.). (H. M. McNeile, D.D.)
The mystery of God in relation to His ancient people
I. Its nature.
1. Enemies for your sakes.
2. Beloved for the fathers sakes.
II. Its immutable character
1. Depends on the immutable character of God.
2. And His unchangeable purpose. (J. Lyth, D.D.)
Beloved for the fathers sakes.
God loves when compelled to punish, and His affection for His ancient people should teach us to love them too. For the fathers sakes is Gods own reason for His love (Deu 7:7-8). There was nothing in Israel to attract it, for they were obstinate transgressors from the womb (Isa 48:4; Isa 48:8), and a disobedient and gainsaying people (Rom 10:21). So God loves sinners in Christ for His Sons sake. Gods love to the fathers remembered in behalf of the children (Lev 26:42). Blessing of godly ancestors. Children loved for their parents sakes. How privileged are the offspring of a godly stock; how great their responsibility; how deep should be their gratitude! (T. Robinson, D.D.)
For the gifts and calling of God are without repentance.–Without change of mind on Gods part; subject to no regret or change of purpose (2Co 7:10; Heb 12:17). God gives without variableness or shadow of turning (Jam 1:17). His gift to Israel only suspended or withdrawn for a season. He has not repented of calling Abraham and his seed as His people, nor regretted the promises made to the fathers. Mans conduct may change Gods manner but not His mind. Gods dealings may vary, but not His determinings; His providence may alter, but not His purposes. The Strength of Israel will not lie nor repent (1Sa 15:29). Gods unchangeableness the ground of Israels safety (Mal 3:6). God will not cast away His people (Deu 4:31; 1Sa 12:22). Israel is not to be permanently deprived of what God has promised them. (T. Robinson, D. D.)
The gifts and calling of God without repentance
They are so in respect to God the giver; He never repents that He hath called His people into the fellowship of His Son; and they are so on the believers part, who is never sorry, whatever afterwards he meets with, that he is brought to Christ. (J. Flavel.)
The immutability of God: a source of comfort
It is a source of comfort to the believer to reflect that that on which he puts his trust is established and immovable. Changes take place above and around the fortress, but its massive buttresses still stand unmoved, and its battlements frown defiance at the strength of the foe. The clouds above are fleeting past, it may be in silvery brightness, or it may be in pall-like gloom; the leaves are budding or fading, according to their seasons upon the earth but there stands the fortress, established and unchanged. (P. B. Power, M.A.)
The constancy of God
It has been supposed that the doctrine of Gods decrees would repel men, and drive them into infidelity. On the contrary, it draws men. Gods decrees may be taught so as to make men feel that they are oppressive; but the thought that the decrees of God run through time and eternity, and that He is true to them, so far from being repulsive, is exceedingly attractive. You might as well say that the laws of nature are repulsive as to say that Gods decrees are so. It is constancy that is the foundation of hope, and civilisation, and everything that is blessed in the world. Men are glad that light is always light, that electricity is always electricity, that all forces of nature are always true to their laws. Men are thankful that the stars revolve perpetually in their appointed courses. Men rejoice in the fact that there is fixity in all those methods by which the material universe is controlled. And the immutableness of God in the great elements of His character–truth, justice, goodness, and love–is subject-matter for profound gratulation. (H. W. Beecher.)
Gods purpose uninfluenced by difficulties
A man undertakes mining operations in such-and-such a place, he says, I shall dig for iron. Well, he meets with great difficulties, hard rocks to bore through, and so on. He comes to this conclusion, If I had known of this labour, and of the expense, I should not have sought for the metal here. But suppose the man to be well aware of everything, and that he meets with nothing but what he foresaw, then you may depend upon it that the man means business, and having commenced operations, he will continue working till he obtains that which he seeks after.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 28. As concerning the Gospel] The unbelieving Jews, with regard to the Gospel which they have rejected, are at present enemies to God, and aliens from his kingdom, under his Son Jesus Christ, on account of that extensive grace which has overturned their peculiarity, by admitting the Gentiles into his Church and family: but with regard to the original purpose of election, whereby they were chosen and separated from all the people of the earth to be the peculiar people of God, they are beloved for the fathers’ sake; he has still favour in store for them on account of their forefathers the patriarchs.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
28, 29. As concerning the Gospelthey are enemies for your sakesthat is, they are regarded andtreated as enemies (in a state of exclusion through unbelief, fromthe family of God) for the benefit of you Gentiles; in the sense ofRom 11:11; Rom 11:15.
but as touching, theelectionof Abraham and his seed.
they are belovedevenin their state of exclusion for the fathers’ sakes.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As concerning the Gospel,…. Whereas it might be objected to the call and conversion of the Jews, their implacable enmity to the Gospel, the apostle replies, by granting, that with respect to that,
they [were] enemies to God and Christ, to the Gospel, and the ministers of it, and particularly to the apostle:
for your sakes; the Gentiles, to whom it was preached, and by whom it was received, and which greatly irritated and provoked the Jews; or the sense is, that they were suffered to reject the Gospel, and treat it with hatred and virulence, that by this means it might be taken away from them, and carried to the Gentiles; so that the present enmity of the Jews to the Gospel, turned to the advantage of the Gentiles, and should not hinder the future conversion of God’s elect among them in the latter day:
but as touching the election, they are beloved for the fathers’ sakes; as many of them as belong to the election of grace, are beloved of God; and will appear to be so, when they are called by grace, as they will be, for the confirming of the promises concerning their future restoration made unto their fathers; not one of which shall ever fall to the ground, or they be deprived of any gifts and blessings of grace, which God has purposed for them, or promised to them, as is clear from what follows:
Fuente: John Gill’s Exposition of the Entire Bible
As touching the gospel ( ). “According to ( with the accusative) the gospel” as Paul has shown in verses 11-24, the gospel order as it has developed.
Enemies (). Treated as enemies (of God), in passive sense, because of their rejection of Christ (verse 10), just as (beloved) is passive.
As touching the election ( ). “According to the election” (the principle of election, not as in verses 5f. the elect or abstract for concrete).
For the fathers’ sake ( ). As in Rom 9:4; Rom 11:16.
Fuente: Robertson’s Word Pictures in the New Testament
1) “As concerning the gospel,” (kata men to evangelion) “On the one hand, according to the gospel,” or as relates to the gospel; and the attitude of the Jews, toward it;
2) “They are enemies for your sakes,” (echthroi di humas) “They are enemies because of you,” or hostile toward it, which incited God’s hostility against them, for the sake of the Gentiles.
3) “But as touching the election,” (kata de ten eklogen) “On the other hand, according to the choice,” the choice of God made of Israel to be His people, as the offspring of Abraham, the heathen of Ur of Chaldees who believed the gospel when God preached it to him, and he became the Father –example of how all would be saved after him, Gen 15:6; Rom 4:3-6; Gal 3:6-8.
4) “They are beloved for the fathers’ sake,” (agapetoi di tous pateras) “They are beloved ones because of the fathers,” God’s promises to Abraham, Isaac, and Jacob, Gen 17:19; Luk 1:54-55, and for their sake; Deu 7:7-8; Deu 10:15.
Fuente: Garner-Howes Baptist Commentary
28. With regard indeed to the gospel, etc. He shows that the worst thing in the Jews ought not to subject them to the contempt of the Gentiles. Their chief crime was unbelief: but Paul teaches us, that they were thus blinded for a time by God’s providence, that a way to the gospel might be made for the Gentiles; (368) and that still they were not for ever excluded from the favor of God. He then admits, that they were for the present alienated from God on account of the gospel, that thus the salvation, which at first was deposited with them, might come to the Gentiles; and yet that God was not unmindful of the covenant which he had made with their fathers, and by which he testified that according to his eternal purpose he loved that nation: and this he confirms by this remarkable declaration, — that the grace of the divine calling cannot be made void; for this is the import of the words, —
(368) They were “enemies” to Paul and the Church, say [ Grotius ] and [ Luther ], — to the gospel, says [ Pareus ], — to God, says [ Mede ] and [ Stuart ]. The parallel in the next clause, “beloved,” favors the last sentiment. They were become God’s enemies, and alienated through their rejection of the gospel; but they were still regarded as descendants of the Fathers and in some sense on their account “beloved,” as those for whom God entertained love, inasmuch as his “gifts and calling” made in their behalf, were still in force and never to be changed. — Ed.
Fuente: Calvin’s Complete Commentary
(28) The real position of the Jews is this: They have been suffered to fall into a state of estrangement in order to make room for the Gentiles. But this does not abrogate Gods original choice of them. They are still His beloved people, for the sake of their forefathers, the patriarchs, if not for their own.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. Regarding the Gospel, they are its enemies; yet it is for your sakes, as its offer thereby has come to you. Had the Jew accepted the gospel it would have come to the Gentile from the Jew. But this was postponed, and the entire kingdom of God put back to the latter day, when Jew, converted by Gentile, shall turn and convert Gentile.
The election The election of the Abrahamic line treated in Rom 9:6-14. This election, as has been shown, was conditioned on faith.
Fathers’ sakes The line, in the wonderful providence of God, is even to the present day maintained in its separateness, reserved to the day of faith and salvation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘As touching the gospel, enemies for your sake, but as touching the election, beloved for the fathers’ sake. For the gifts and the calling of God are not repented of.’
As has already been noted this statement is not connected with what has been said previously by any connecting word, something which is much more significant in ancient Greek than in English. For where there was no punctuation such devices were necessary.
One way of seeing these words is as signifying that God has not forsaken His people, because while in respect of the Gospel one part of the Jews are enemies so that the Gentiles might benefit by receiving the Gospel, in respect of God’s election (‘for your sake’), another part of the Jews (the elect) are beloved because God has remembered His promises to the fathers (‘for the father’s sake’), the latter demonstrating that the gifts and calling of God are not repented of. In them He has fulfilled His promises to the fathers, and as promised has saved a remnant out of Israel (Rom 9:27). This interpretation might be seen as confirmed by Rom 15:8 where it is said that the promises are confirmed to those who respond to the truth of God.
As has been noted this verse does not open with a connecting word. It is not, therefore, referring directly to something spoken of previously. Rather it is commencing a new subject. The first part clearly refers to unbelieving Jews, and indicates either their enmity ‘to the Gospel’ or their enmity ‘in the light of the Gospel’, or simply to the fact that they are enemies of God. Whichever way it is they are opposed to God and His Gospel, and are His enemies. More in question is the remainder. Is it indicating that God has not wholly cast off the unbelieving part of ‘Israel’ for the fathers’ sake, even though, as Messiah rejecters, He does not see them as the true Israel? Or is it speaking only of ‘the elect’ and their ‘election’ and indicating that they as the true Israel are beloved of God?
This latter interpretation would be seen as supported by the following:
1) The fact that in Romans the ‘beloved of God’ are believers (Rom 1:7).
2) The fact that those who were to be called ‘beloved’ were those who were now His believing people (Rom 9:27), whereas (also in Rom 9:27) the unbelievers were not to be ‘called beloved’. This last would be a contradiction if beloved indicated the unbelievers.
3) It would tie in with the fact that in Rom 11:7 ‘the election’ signifies ‘the elect’, thus we would expect to relate it here to believers. We should note in this regard that the noun for ‘election’ (ekloge) is never used in the New Testament except in respect of believers, and is found nowhere in LXX. Thus to speak of ‘the election’ of unbelieving Israel would be without precedent in the New Testament.
4) In Rom 11:7 ‘the election’ refers to ‘the body of the elect’. If we use that here then it is the body of the elect only who are said to be beloved of God (per Rom 1:7).
5) In Rom 15:8 Christ is described as the minister of the circumcision for the truth of God that He might confirm the promises given to the fathers. Here the promises are confirmed to those who receive the truth of God.
Thus the terminology used in the phrase ‘concerning the election beloved for the fathers’ sake’ all favours reference to believers.
Note. Do The Two Parts Of Rom 11:28 Refer To Two Different Sections Of Israel?
What is often seen as militating against this idea is that ‘concerning the election’ is in parallel with ‘concerning the Gospel’. It is argued that both must therefore refer to ‘the principle of’. But there is no real reason why Paul (or his amanuensis) should not have used parallel phrases for stylistic purposes whilst at the same time having intended two different nuances, especially as in the context ‘With respect to the election they are beloved for the fathers sake’, if we take it as seeing the ‘election’ as ‘the elect’ as in Rom 11:7, makes extremely good sense. Indeed we could counter argue that the idea of ‘the gifts and calling of God’ refers to the gifts of the Gospel and the election, and that the calling refers to God’s call to those who are His, i.e. the elect, for in Paul, and especially in Romans, God’s calling is always seen as effectual calling.
And besides, even if we translate ‘in respect of the principle of the Gospel’ and ‘in respect of the principle of election’ that does not prevent the possibility that the references ‘enemies’ and ‘beloved’ are to two parts of the entity of Israel. The parallel may indicate contrast rather than similarity. ON the other hand it should be noted that the verse does NOT say ‘the principle of the Gospel’, it says ‘in respect of the Gospel’, thus the two parts are not parallel anyway. For a). the purpose of the enmity was in order that the Gospel might benefit by gaining adherents, whilst the purpose of the belovedness was not in order that the election (which is an act of God) might in some way benefit. Rather the benefit was the other way round. They were beloved because of the fathers. Thus the phrases are not parallels. b). ‘enemies for your sake’ does not strictly parallel ‘beloved for the fathers’ sake’, except gramatically. The first indicates that the believing Gentiles (for your sake) benefit from the enmity (as has been constantly indicated), but the second is not indicating that the fathers benefit from the election. Again it is the other way round. It is the beloved who benefit from the election. Thus whatever way we relate the two clauses, they are not strictly parallel thoughts. They have been made to look parallel grammatically. So this criticism that our suggested interpretation takes no account of the parallel is true for all interpretations.
Probably the majority of scholars, however, do see both parts of the verse as referring to the same people. The situation being referred to is then that, although at present many Jews are antagonistic towards those who believe in the Messiah, (or that God is antagonistic towards them), with the result that they are thereby excluded from Israel, they are not wholly cast off. They have stumbled but not necessarily so that they will fall irrevocably (Rom 11:11). For they were still those who had once belonged ‘to the elect people’ (Exo 19:6; elect in the purposes of God, not elected to salvation), and, although they have been cast off, they are beloved for the sake of the Patriarchs, i.e. because of the promises made to the Patriarchs, with the result that God’s mercy does still reach out towards them. And this is because God’s gift and calling are not repented of. But there is no way in which this can literally be applied to all Israel, for there is nothing that is made more clear in the Old Testament than that a large part of Israel were not beloved. Thus the idea can simply be that Israel as an unparticularised continuing entity is beloved, without it signifying all Israelites..
The argument would thus be that the Gentile Christians are to avoid antagonism towards unbelieving Jews, recognising God’s continuing interest in Israel as an entity, and are therefore to love them as God loves them, hoping to win them to the Messiah. (Our argument has not been that the conclusions are not true. Clearly God does want His people to reach out to the Jews. It is only that they are not obtainable from this verse).
‘As touching the election.’ There are five possible interpretations of this phrase. It could refer to:
1) ‘The elect of Israel’ as in Rom 9:6-7.
2) The election of believers who are the beloved of God (Rom 9:11; Rom 11:5).
3) The election of potential believers, that is, of those who will in the future believe, although at present among the unbelieving.
4) The election of the fathers which has been referred to in Rom 9:6-24, with the idea being that these unbelieving Jews had been identified with the fathers in the old Israel, and were thus, as an entity, an elect people because of their relationship to the fathers. That is why God’s love still reaches out to them.
5) The election of Israel as an entity (but not in its totality).
We have already argued above for 1). and 2). As regards 4). and 5). they are said to have been beloved for the fathers’ sake, not beloved because they had once belonged to Israel. Thus 4). would seem preferable to 5).
End of Note.
‘For the gifts and the calling of God are not repented of.’ This clearly has reference to the ‘election’ of the previous verse. It could signify God’s gifts of the Gospel and of election, with the calling’ referring to effectual calling of believers, as it always previously has. Or it could indicate the fact that God had made gifts to His people (see Rom 9:4; the adoption, the glory, the covenants, the priestly service, the priesthood, the promises, the land, the promise of numerous descendants, the coming of kings, the Law) and, having called Abraham so that through his descendants all the world may be blessed, has chosen and called Israel as an entity to be a blessing to the world. None of this will be repented of. Indeed, it is fulfilled by the success of the Gospel. His true people enjoy these gifts as never before, including ‘the land’ in the new Heaven and the new earth (2Pe 3:13).
But what may now be being seen as revealed is that God has greater gifts for Israel on top of these, namely the gift of the fullness of the Gentiles, and the gift of new branches for the olive tree, something certainly indicated in the Old Testament, although not quite to the same extent. The concept of Gentiles benefiting by Israel’s ministry is not, of course new. There were many proselytes and God-fearers who had turned to Judaism with its strict moral code, and who had been accepted, and the Old Testament continually indicates blessing to the Gentiles (e.g. Gen 12:3; Isa 42:6; Isa 49:6; Isa 60:3). What is new is the nature of it. This is the mystery that has now been revealed. And that mystery is summed up in the Messiah, Christ in us the hope of glory (Col 1:26-27).
Fuente: Commentary Series on the Bible by Peter Pett
God’s mercy upon all:
v. 28. As concerning the Gospel, they are enemies for your sakes; but as touching the election, they are beloved for the fathers’ sakes.
v. 29. For the gifts and calling of God are without repentance.
v. 30. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief,
v. 31. even so have these also now not believed, that through your mercy they also may obtain mercy.
v. 32. For God hath concluded them all in unbelief that he might have mercy upon all. This statement is parallel to the previous one; it makes practically the same assertion regarding the great mass of the unbelieving Jews. According to the Gospel, so far as the Gospel is concerned, they are enemies for your sakes, but according to the election, so far as the election is concerned, they are beloved because of the fathers. On the one hand, the Jews are enemies of God, because they are hostile in their attitude to the Gospel. And this attitude has resulted in the benefit of the Gentiles, it has given them salvation. This is true of unbelief in general. On the other hand, they are beloved of God, so far as the election is concerned. God loves the Jews, to whom the apostle here refers, because He has chosen them from the beginning, has selected them for His own. This act of God was done for the sake of, in the interest of, the fathers, the patriarchs; for unregretted are the gifts and the calling of God. What God has once decided upon with reference to the election of grace is not subject to change and recall on His part. In extending His gracious call to the patriarchs, in making them the bearers of the promise, He has called them to salvation in Christ. Because God has chosen the Jews from the beginning and called them by and in the promise given to the fathers unto salvation in Christ, and because this election and call of God must surely accomplish its object, therefore the Jews whom Paul here has in mind are even now, although as yet without faith, beloved of God. According to their unbelief, they are enemies of God, who must condemn their hatred of Him; but according to the election, they are His beloved, although not yet in possession of salvation.
This saying sounds so self-contradictory that Paul adds a further word of explanation: For even as you at one time were disobedient to God, but now have experienced His mercy through the unbelief of these Jews, thus also these now have become disobedient, in order that through the mercy which you have experienced they also now might receive mercy, vv. 30-31. The Gentile Christians before their conversion had been disobedient to the will of God, chap. 1:18 ff. But now, having heard the Gospel, these former Gentiles had experienced and received the mercy of God. And this great boon had come upon them through the disobedience of the Jews, because the Jews at that time did not want to accept the Messiah and the obedience of the Gospel. And in the same manner, St. Paul argues, the Jews have entered into the state of disobedience, of unbelief, and therefore may well be shown the mercy of God unto conversion, the same mercy and grace which the heathen have experienced. What God did to the Gentiles He is fully able to do for the Jews, who are now in the position with reference to God which the Gentiles formerly occupied; He is able to change the disobedience of the Jews into obedience, just as He did in the case of the Gentiles. For God-has comprehended, taken together, all these under disobedience, in order to have mercy upon all; He has abandoned all the people of whom the apostle has spoken to disobedience, that in His time He might bring them to faith and impart to them His mercy in Jesus Christ. What an untold wealth of mercy is that of our God in using even the obstinacy and the trespasses of men in order to bring the riches of His grace to others! Note: This mercy should have its effect upon us also in this way, that we make use of merciful patience in judging and in dealing with other people. God may well do for those that are now in the depths of unbelief and contradiction against God what He did for us, and thus bring them into the fellowship of His Son Jesus Christ.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rom 11:28. They are enemies for your sakes Enemies signify strangers, or aliens; that is to say, such as are no longer to be the peculiar people of God: for they are called enemies, in opposition to beloved in this verse; and the reason given why they are enemies, makes it plain that this is the sense; namely, for the Gentiles’ sake: that is, “they are rejected from being the peculiar people of God, that you Gentiles may be taken in to be the people of God in their room,” Rom 11:30. Enemies has the same signification, ch. Rom 5:10. As concerning the Gospel, enemies: that is, all those who not embracingthe Gospel, not receiving Christ for their king and Lord, are aliens from the kingdom of God;and all such aliens are called enemies: and so indeed were the Jews now; yet they were, as touching the election, beloved; that is, not actually within the kingdom of the Messiah, his people, but within the election which God had made of Abraham, Isaac, and Jacob, and their posterity, to be his people; and so God had still intentions of kindness to them, for their fathers’ sakes, to make them again his people. The election is the same with that mentioned Rom 11:5 and ch. Rom 9:11. Therefore the unbelieving Jews were not so cast off, as to be intirely deprived of the favour of God in a national sense; agreeably to what he had long before declared, Lev 26:44-45, Deu 4:31. This clearly shews the nature of that election, concerning which the Apostle discourses in this and the two fore-going chapters. See Locke, and on ch. Rom 5:11.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 11:28 ff. Yet a final summary gathering up of the sacred-historical relation of Israel to God, and (Rom 11:29-32 ) discussion of it; in which, however, the reference, bearing on the apostle’s object, to the statement does not require the parenthesizing of . . . (Ewald), as in Rom 11:28 the substantive verb is easily and obviously supplied.
The unbelieving Israelites as such are the subject ( , Rom 11:27 ).
.] The relation is thereby designated, according to which they are . The gospel was preached to them; but they rejected it, in which relation they are hated of God. In conformity with the message of salvation, which reached them, but was despised by them (comp. Rom 11:25 ), they must necessarily be ; since in fact, not accepting the proffered in the gospel, they remained under the wrath of God (Rom 11:7 ). According to the context, we must think of the of the Jews, Rom 11:30 ; and therefore neither of their exclusion from the gospel (Fritzsche), nor even of the diffusion of the latter (Rckert).
] not my enemies (Theodoret, Luther, Grotius, Semler, and others), nor yet enemies of the gospel (Chrysostom, Theophylact, Michaelis, Morus, Rosenmller). That, on the contrary, (see on Gal 4:16 ) is to be supplied, as with , is evident generally from the connection with Rom 11:27 ; Rom 11:29 ; and that is to be explained not in an active (Olshausen, van Hengel, Ritschl, and older interpreters), but in a passive sense ( to whom God is hostile ), is shown by the contrast of . Comp. on Rom 5:10 .
] for your sake , because you are thereby to attain to salvation, Rom 11:11 .
.] is usually taken: as fellow-members of the nation elected to be the people of God; comp. Rom 11:2 . But differently from the , Rom 11:2 has already been clearly defined in Rom 11:5 ; Rom 11:7 as the elect , and hence, with Ewald, is here also to be taken in this sense. Consequently: in conformity with the fact, however, that among them is that elect remnant . This believing is the living testimony of the undying love of God towards the people. Comp. Rom 11:5 .
.] for the fathers’ sake . Calvin aptly remarks: “Quoniam ab illis propagata fuerat Dei gratia ad posteros, secundum pacti formam: Deus tuus et seminis tui;” comp. Rom 11:16 ; Luk 1:54-55 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1900
THE JEWS STILL BELOVED OF GOD, FOR THEIR FATHERS SAKE
Rom 11:28-29. As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers sakes. For the gifts and calling of God are without repentance.
IT is strange, that, when so much is spoken in the Holy Scriptures respecting the Jews, they should occupy so little the attention of the Christian world. We see them as monuments of Gods indignation; but never inquire, or but superficially inquire, either into the reasons of his conduct towards them, or into his ulterior designs respecting them. Were we to say that they were enemies to God for our sakes, we should be told that it was impossible: and were we to speak of them as yet objects of Gods love, we should so astonish our hearers, as to make them cry out, in the language of Ezekiels auditors, Ah, Lord God, doth he not speak parables [Note: Eze 20:49.]? But the whole of their present state is a mystery [Note: ver. 25.], a great and stupendous mystery [Note: ver. 33.], into which we shall do well to search. For the assisting of you in this inquiry, I have selected the words which we have just read; wherein are declared,
I.
The mystery of God in relation to his ancient people
1.
As concerning the Gospel, they are enemies for our sakes
[That they are enemies to God and his Christ, has been abundantly manifested, by their conduct towards all who prophesied of Christ; by their crucifying of the Lord of Glory, when he had put himself in their power; and by their determined rejection of his Gospel, when, with such abundant evidence of its divine origin, it was preached unto them. Unhappily, we have still but too plain proofs that this enmity continues unabated. They hate the Gospel precisely as they did in the apostolic age, and reject its gracious overtures with disdain.
Now, whence is it that God has suffered their enmity to rise to such an height, and to rankle in their bosoms with such inveterate malignity? The Apostle tells us, He has suffered it for our sakes. But how for our sakes? What interest can we have in it? This we will endeavour to explain.
God originally chose the Jews for his peculiar people, and vouchsafed to reveal himself exclusively to them. When, by their abuse of his blessings, they had provoked him to become their enemy [Note: Isa 63:10.], he determined to make himself known to the Gentiles, and to transfer to them the blessings which had been so wantonly despised. Therefore he cast off the Jews, and adopted the Gentiles in their place.
But it may he asked, Why should he cast off the Jews, in order to make room for the Gentiles? Was not the heart of the infinitely gracious Jehovah capable of embracing both? And might not the blessings of salvation, like the light and warmth of the sun, be enjoyed by both at once, without any loss or injury to either? I answer, God, no doubt, could have admitted both to enjoy his favour at the same time: but, for reasons best known to himself, he did not see fit to do so. He had displayed his sovereignty in the choice of the Jews: and now he would glorify the same perfection in the choice of the Gentiles also. His grace is his own; and he will dispense it to whom he will, and at what time he will, and in what measure he will; nor will he give account to us of any of his matters. It is not for us to say to him, What doest thou? It is our part to acquiesce, with all humility and gratitude, in his sovereign dispensations; and, in reference to them all, to say, with our blessed Lord, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father, for so it seemed good in thy sight [Note: Mat 11:25-26.]. Having, then, determined to introduce us to the blessings of salvation, he suffered them to reject these blessings, that so a way might be made for us, to occupy their place, and to possess their inheritance.
This does, I confess, appear a strange and almost incredible statement: and, if it were founded on one particular expression of the Scriptures, we might well doubt the justness of it. But this truth is so often repeated, that we cannot possibly entertain a doubt respecting it. The Apostle tells us, that, through their fall, salvation is come unto the Gentiles: that their fall was the riches of the world; that the diminishing of them was the riches of the Gentiles; and that the casting away of them was the reconciling of the world [Note: ver. 11, 12, 15.]. Thus is it unequivocally declared, that the communication of salvation to us was the effect and consequence of their rejection. Shall I go farther than this, and say, that the communication of salvation to us was also the end of their rejection? Yes; mysterious as this is, it is unquestionably true: for the Apostle acquiesces in this very position as undeniable: Thou wilt say, then, the branches were broken off, that I might be graffed in. Well: because of unbelief they were broken off [Note: ver. 19, 20.]: that is, I acknowledge the truth of your position; though, for the vindication of Gods character, I must say, that his breaking of them off from the stock was not a mere act of sovereignty on Gods part: they deserved it richly; and brought it on themselves by their own obstinacy in unbelief: nevertheless, you are right in what you say respecting Gods intentions towards you: he did break them off, that you may be graffed in upon their stock: and the whole of this mysterious dispensation towards them has been permitted for your sake.
But think not that they are cast off for ever: for,]
2.
As concerning the election, they are beloved for the fathers sakes
[The Jews were chosen in Abraham their father; and all his posterity were comprehended in the promises made to him: not indeed in their individual capacity, (for then no one of them, not even Judas himself, could have ever perished,) but nationally, and in their collective capacity; and to them, sooner or later, shall all the promises be fulfilled. The rejection of the great body of the nation had taken place when the Apostle wrote this epistle: but yet he said, that even at that present time there was among them a remnant according to the election of grace [Note: ver. 5.]. And so may we say at this time; There is a remnant, whom God, from time to time, is gathering in from among them, and especially through the instrumentality of the Hebrew New Testament, which to a great extent, is now circulating among them in different quarters of the globe: and, as in the covenant made with Abraham, not all his descendants were comprehended, but only those who should proceed from Isaac and from Jacob; so in the loins of those who are yet alive are millions of millions comprehended; and of them also an elect remnant. And who shall say how many of them are ordained to eternal life? Sure we are, that they will be numerous as the stars of heaven; or rather, as the sands upon the sea-shore, innumerable. At whatever period these shall come into the world, God will call them to the knowledge of himself; and give them, if not the possession of the land of Canaan, yet the possession of that better inheritance, which Canaan typified, and which was assured to them in the promises that were made to Abraham. Those promises were not made to Abraham, Isaac, and Jacob, for themselves only, but for their seed: and not a jot or tittle of those promises shall ever fail; all shall be fulfilled in their season: and from respect to the fathers to whom they were made, are the present generation of their descendants yet loved; and to the latest generations shall the elect among them be loved, even as the fathers themselves were loved. Thus, as touching the election, are that people, notwithstanding all their enmity, yet beloved for their fathers sakes; as God has said: I know the thoughts that I think towards you; thoughts of peace, and not of evil, to give you an expected end [Note: Jer 29:11.].]
All this is secured by,
II.
The determined purpose of his mind towards them
Exceeding strong is the assertion with which the Apostle confirms the foregoing declarations. The general and unqualified manner in which the assertion is made, will lead us to notice it,
I.
As a general truth
[Certain it is, that Gods gifts and calling are without repentance. Whatever God has given, of spiritual and eternal blessings, he has given in consequence of his own eternal purpose, which he purposed in Christ Jesus before the world began [Note: 2Ti 1:9.]. The favoured persons were not originally chosen on account of any superior goodness that was, or would be, in them [Note: Deu 9:6.]; but they were predestinated to the enjoyment of those blessings, according to the purpose of Him who worketh all things after the counsel of his own will [Note: Eph 1:11.]. These are strong expressions, I confess: but they are the declarations of God himself; and they reflect the strongest light on the subject we are now considering. For God is an unchangeable Being; as he has said: I the Lord change not [Note: Mal 3:6.].
That there have been occasions on which he has been said to repent, I acknowledge: for we are told that he repented he had made man [Note: Gen 6:6.]: as also, that he had raised Eli to the priestly office [Note: 1Sa 2:30.]; and, that he had made Saul king over Israel [Note: 1Sa 15:11; 1Sa 15:28-29.]. On one occasion, God himself says, to those whom, after having brought them out from Egypt, he had determined to exclude from the promised land, Ye shall know my breach of promise [Note: Num 14:34.]. But we must distinguish between his purposes and his dispensations. His dispensations he may, and does, change: but he changes them agreeably to his eternal purpose, which was, to continue his favour to his people, whilst they should walk worthy of it; and to withdraw it from them, when they should have so abused it, as to render any longer forbearance on his part injurious to the honour of his moral government. But in himself there is no variableness, neither shadow of turning [Note: Jam 1:17.]: nor will he ever forsake his people, for his great names sake; because it hath pleased him to make them his people [Note: 1Sa 12:22.]. Whom he loveth, he will love unto the end [Note: Joh 13:1.]: and of those whom he hath given to his Son, he will suffer not so much as one to be lost, or ever to be plucked out of his hand [Note: Joh 17:11-12; Joh 10:28-29.].
But let us more particularly mark this truth,]
2.
As bearing upon the point immediately before us
[The Prophet Micah marks with very peculiar accuracy the distinction between Gods favour as promised to Abraham, and as conferred on Jacob. To Abraham it was altogether mercy; because it was promised by God to him and his seed freely: but to Jacob it was truth; because it was an accomplishment of the promise previously made: Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old [Note: Mic 7:20.].
Now the promises made to Abraham, and his believing seed, were all ratified with an oath, and confirmed with an everlasting covenant [Note: Heb 6:13-14.]: and God gave this double assurance for the more abundant consolation of his people; as the Apostle informs us: God willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it with an oath; that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us [Note: Heb 6:17-18.]. On this, then, we rely, even on the immutability of Gods covenant; and from this we infer the certainty that Gods ancient people will be restored to him in due season. Notwithstanding their present disconsolate condition, Gods eye is yet over them for good; and, notwithstanding their inveterate hostility to the very name of Christ, he still loves them; and never will repent of the gifts he has bestowed upon them, or of the calling wherewith he has called them: for He is not a man, that he should lie; nor the son of man, that he should repent [Note: Num 23:19.]. We may say therefore with the Apostle, in the preceding context, All Israel shall be saved: as it is written, There shall come out of Zion, the Deliverer, and shall turn away ungodliness from Jacob: for this is Gods covenant with them, when he shall take away their sins [Note: ver. 26, 27.].]
I now confidently make my appeal to you; and ask,
1.
Do we not find here a just occasion for gratitude?
[We admire, as well we may, the blessedness of Gods chosen people in the days of David and Solomon, especially when compared with the blindness and ignorance of the heathen nations around them. But far more elevated is our state at this day, inasmuch as the effusion of the Holy Spirit upon us is more abundant [Note: Joh 7:39. Tit 3:6.], and our advantages for fruitfulness are proportionably increased. Do but reflect on your situation as graffed on the good olive-tree; and look upon the stock, the wretched, worthless stock, from which you have been taken: shall not this mercy fill you with unutterable joy? Verily, if you do not bless, and magnify, and adore the goodness of your God, the very stones will cry out against you.]
2.
Have we not here, also, a loud call for our compassion?
[Come, and survey the ground on which the olive-tree is growing: see how it is strewed with branches, with dead and withered branches, that have been broken off from the stem: and then consider that they have been reduced to this state for your sakes, and broken off on purpose that you might be graffed in [Note: ver. 19, 20.]. Look on them, I say, and tell me whether your bowels should not yearn over them; and whether you ought not to exert yourselves to the utmost in their behalf? Did we but bear in mind this mysterious truth, methinks it would be impossible for us to view a Jew and not weep over him, and pour out our souls in fervent intercession for him, and labour to the uttermost to effect his restoration to the Divine favour.]
3.
Is there not also abundant encouragement for our exertions?
[That God is able to graff in again the natural branches, we can have no doubt. And is he not engaged to do so, by promise and by oath? Why, then, do we not seek to be instrumental in this blessed work? If we believe that they are yet beloved of God, should we not make them objects of our love? Come, let us do this: let us say with ourselves, God helping me, I will never cease to work, till I have been instrumental in graffing in again some one branch. I see that there is nothing but unbelief that separates them from God; and I will, by every means in my power, endeavour to convince one, that Jesus is the Christ, the Saviour of the world. Would we but all adopt this resolution, and implore help from God to carry it into effect, what might we not hope for in the space of a few years? Surely God would hear the united prayers of his people, and favour their united efforts with success. If only we would give him no rest, and take no rest ourselves, till we had succeeded in our efforts, we should soon prevail, and behold Jerusalem once more a praise in the earth [Note: Isa 62:1; Isa 62:6-7.].] [Note: If there be a collection in aid of their conversion, the audience might be urged to shew the measure of their love by the extent of their donations.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes.
Ver. 28. They are enemies ] i.e. Hated of God, as appears by the opposition; and banished, as it were, by a common consent of nations, out of human society. See 1Th 2:15-16 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28. ] With regard indeed to the gospel (i.e. ‘viewed from the gospel side,’ looked on as we must look on them if we confine our view solely to the principles and character of the Gospel), they (the Jewish people considered as a whole) are enemies ( : not , as Theodoret, Luther, Grot., al. scil. in a state of exclusion from God’s favour: not active, ‘enemies to God,’ as Grot., Bengel) for your sakes; but with regard to the election (viz. of Israel to be God’s people, see Rom 11:1-2 not that of Christians, as Aug [111] al.: i.e. ‘looked on as God’s elect people’), they are beloved for the fathers’ sakes (i.e. not for the merits of the fathers, but because of the covenant with Abraham, Isaac, and Jacob, so often referred to by God as a cause for His favourable remembrance of Israel).
[111] Augustine, Bp. of Hippo , 395 430
Fuente: Henry Alford’s Greek Testament
Rom 11:28 . . In both clauses defines the rule by which God’s relation to Israel is determined. When He looks at the Gospel, which they have rejected, they are , objects of His hostility, and that , for the sake of the Gentiles, to whom the Gospel in this way comes; when He looks at the , the choice which He made of Israel to be His people, they are , objects of His love, and that , on account of Abraham, Isaac and Jacob, with whom He made an everlasting covenant ( cf. Gen 17:19 , Luk 1:54 f.). The passive meaning of is fixed by the contrast with , as well as by the logic of the passage: cf. Rom 5:10 .
Fuente: The Expositors Greek Testament by Robertson
As concerning. App-104.
for . . . sakes = on account of (App-104. Rom 11:2).
as touching = as concerning, as above.
beloved. App-135.
Fuente: Companion Bible Notes, Appendices and Graphics
28.] With regard indeed to the gospel (i.e. viewed from the gospel side, looked on as we must look on them if we confine our view solely to the principles and character of the Gospel), they (the Jewish people considered as a whole) are enemies (: not , as Theodoret, Luther, Grot., al.-scil. in a state of exclusion from Gods favour: not active, enemies to God, as Grot., Bengel) for your sakes; but with regard to the election (viz. of Israel to be Gods people, see Rom 11:1-2-not that of Christians, as Aug[111] al.:-i.e. looked on as Gods elect people), they are beloved for the fathers sakes (i.e. not for the merits of the fathers, but because of the covenant with Abraham, Isaac, and Jacob, so often referred to by God as a cause for His favourable remembrance of Israel).
[111] Augustine, Bp. of Hippo, 395-430
Fuente: The Greek Testament
Rom 11:28. ) enemies. Therefore the obstinacy of the Jews ought not to be alleged to the prejudice of their conversion. Moreover, they are called enemies, in an active sense; presently [by and by] they shall be called beloved in a passive sense (both in respect of God, not merely, of Paul); the evil is to be imputed to man; the good proceeds from God. So also mercy and unbelief are opposed to each other, Rom 11:30, etc.- , for your sakes, Rom 11:31; Rom 11:12; Rom 11:15.
Fuente: Gnomon of the New Testament
Rom 11:28
Rom 11:28
As touching the gospel, they are enemies for your sake: -They here and in the following verses seems to refer to the Jewish nation. They are enemies to the gospel that the Gentiles might be brought in.
but as touching the election, they are beloved for the fathers sake.-It was in the persons of Abraham, Isaac, and Jacob that the divine election of Israel was originally realized and through them that they are beloved. They stand in favor as the chosen people of God through whom Christ came. [This sentiment might well have been expressed in the words of Moses: Only Jehovah had a delight in thy fathers to love them, and he chose their seed after them, even you above all peoples, as at this day. (Deu 10:15).]
Fuente: Old and New Testaments Restoration Commentary
are enemies: Rom 11:11, Rom 11:30, Mat 21:43, Act 13:45, Act 13:46, Act 14:2, Act 18:6, 1Th 2:15, 1Th 2:16
but: Rom 11:7, Isa 41:8, Isa 41:9
are beloved: Gen 26:4, Gen 28:14, Lev 26:40-42, Deu 4:31, Deu 7:7, Deu 7:8, Deu 8:18, Deu 9:5, Deu 10:15, Psa 105:8-11, Jer 31:3, Mic 7:20, Luk 1:54, Luk 1:68-75
Reciprocal: Exo 20:6 – showing Exo 33:13 – consider Lev 26:45 – for their Deu 5:9 – visiting Deu 23:5 – because the 1Ki 15:4 – for David’s Isa 44:21 – thou shalt Isa 49:15 – yet Isa 63:8 – Surely Isa 65:9 – mine elect Jer 11:15 – my Hos 11:9 – for Amo 9:8 – saving Zec 1:17 – choose Mal 1:2 – I have Mal 3:6 – therefore Mar 10:14 – Suffer Mar 13:20 – for Luk 1:55 – General Luk 1:72 – perform Rom 3:2 – Much Rom 9:5 – are the fathers Rom 11:5 – election of grace 2Co 9:1 – touching 1Pe 1:2 – Elect
Fuente: The Treasury of Scripture Knowledge
:28
Rom 11:28. The nation as a whole had rejected the Gospel, and God regarded it as a group of enemies, then turned the situation in favor of -the Gentiles (for your sakes); this is according to Rom 11:11. Touching the election (Rom 11:5). For the sake of the fathers, Abraham, Isaac and Jacob, God still loves the nation in spite of its temporary state of unbelief, and is ready to receive it again when it gives up its unbelief.
Fuente: Combined Bible Commentary
Rom 11:28. This verse sums up the previous discussion.
As touching the gospel. The two clauses correspond; as touching is more literally according to, i.e., according to the relation of the gospel to believers and unbelievers, offering salvation to them who believe, and proving those who reject it as under the Divine wrath, they (the unbelieving Jews, at that time including the mass of the nation) are enemies. Not his enemies, nor yet enemies of the gospel, but the objects of Gods wrath; comp. chap. Rom 5:10.
For your sakes; as explained in the previous discussion, see Rom 11:11.
But as touching the election. As regards the fact that Israel was the chosen nation. This is simpler than to take the election as referring to the elect remnant among them, or, to the whole elect church. The former view fails to establish the very point of the contrast, and the latter improperly introduces the Gentiles.
Beloved, i.e., of God, for the fathers sakes. This is another statement of what has been indicated throughout; they are still regarded with peculiar favor, because descended from those patriarchs to whom and to whose seed the promises were made (Hodge).
Fuente: A Popular Commentary on the New Testament
Here we have two farther arguments to prove the general conversion of the Jews: the first is taken from the dignity of the Jews, they being the ancient people of God, whose father Abraham he chose, and made his first covenant with him and his seed; and therefore as to making the election of that nation to be an holy people to himself, they are beloved by God for their father’s sake; that is, for the sake of Abraham their holy progenitor, who had the honour to be called the friend of God.
Though grace descends not from parent to child, yet many times the children of godly parents are very large sharers in outward privileges and blessings for their gracious parents’ sake. The Jews here are said to be beloved of God for their father Abraham’s sake, whilst for their unbelief and contempt of the gospel, they had rendered themselves the deserved object of God’s hatred.
The second argument is drawn from the immutability and unchangeable nature of God; His gifts and callings are without repentance; that is, although the Jews have rendered themselves unworthy of the favour of God, yet the covenant having been once made with the fathers, and they having had the honour to be his special and peculiar people, God will never repent of his kindness to them, nor of his covenant made with them; but will certainly restore them to their former privileges and happy state; for the gifts and calling of God are without repentance.
Take the words relatively, and the note is this, “That the gifts and calling of God, whereby he was pleased to adopt the posterity of Abraham, and to engage himself by covenant to them, are inviolable, and such as shall never be reversed or repented of.”
Observe lastly, the sad and deplorable condition which the Jews are at present in and under; they are enemies to the gospel. As concerning the gospel, they are enemies for your sake; that is, because you Gentiles receive the gospel, therefore the Jews reject it, and for that reason are rejected by God. But this happened well to the poor Gentiles; for upon the Jews’ refusal, the gospel was brought the sooner to the Gentiles, and they were converted by it.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 11:28-29. As concerning the gospel That is, in reference to the gospel; they are enemies for your sakes They reject it with the greater hatred, because you embrace it, or rather, (for they generally rejected the gospel before the Gentiles were called,) they reject the gospel, and thereby show that they are enemies to it, to God, and to themselves, which God permits for your sakes, and which turns to your advantage: (see on Rom 11:11; Rom 11:19; Rom 11:30 🙂 but as touching the election, that part of them who believe, and therefore are chosen of God to be his people along with the believing Gentiles; they are beloved for the fathers sakes Gods gracious regard to the memory of their pious ancestors, engages him peculiarly to love and favour them. Or, the election here spoken of may be that national election, whereby the Jews were made the church and people of God. See on chap, Rom 9:11. In respect of that election, the Jews, though unbelieving, and enemies in respect of the gospel, as is said in the former clause, are still beloved with a love of compassion and goodwill, for the special love God bore to Abraham and the rest of the patriarchs, from whom they are descended: and, in consequence of the promises made to their fathers, they shall, as a people, in some future period, become the people of God, by believing the gospel. It is justly observed by Whitby, that there is a two-fold election of the Jews spoken of in this chapter; one whereby they were made the people of God, through their natural descent from the fathers, and which Moses has described, Deu 7:6-8. The other, whereby such of them as believed on Christ, were made the people of God under the gospel dispensation. This election is mentioned Rom 11:7. For the gifts and calling of God, &c. The blessings which God freely bestowed on Abraham and his seed, and his calling, or making them his people, God will never repent of; but will restore to his natural seed the honour of being his people, after the Redeemer hath turned away their ungodliness of unbelief, Eze 16:60-62. Macknight.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 28, 29. As touching the gospel, they are, it is true, enemies for your sakes; but as touching the election, they are beloved for the fathers’ sake; for the gifts and calling of God are irrevocable.
To sum up, Israel are in a two-fold relation to God, at once enemies and beloved; but the latter character will carry it in the end over the former. The term , hated, opposed as it is here to , beloved, can only be taken in the passive sense: an object of the hatred, that is to say, of the just wrath of God; comp. chap. Rom 5:10. It needs not be said that when the feeling of hatred is applied to God, we must eliminate from it all admixture of personal resentment, or of the spirit of revenge. God hates the sinner in the same sense in which the sinner ought to hate himself, that is to say, his own life. This sentiment is only the hatred of holiness to evil; and then to the wicked man in so far as he is identified with evil.
The words: as concerning the gospel, refer to what was said above: that the Jews being once determined not to abandon their law and their monopoly founded on it, needed to be struck with blindness, so that they might not discern in Jesus their Messiah; otherwise a Judaized gospel would have hindered the offer of salvation to the Gentile nations. The apostle might therefore well add to the words: as concerning the gospel, the further clause: for your sakes.
But in every Jew there is not only an object of the wrath of God, there is an object of His love. If it is asked how these two sentiments can co-exist in the heart of God, we must remark, first, that the same is the case up to a certain point with respect to every man. In every man there co-exist a being whom God hates, the sinner, and a being whom He still loves, the man created in His image, and for whom His Son died. Then it must be considered that this duality of feelings is only transitory, and must issue finally either in absolute hatred or perfect love; for every man must arrive at the goal either absolutely good or absolutely bad of his moral development, and then the divine feeling will be simplified (see on chaps. Rom 5:9-10).
The words: as touching the election, must not be referred, as Meyer will have it, to the elect remnant, as if Paul meant that it is in consequence of this indestructible elect that God always loves Israel. The antithesis to the expression: as concerning the gospel, leads us rather to see in election the divine act by which God chose this people as the salvation people. This idea is reproduced in the following verse by the expression: , the calling of God.
This notion of election is closely connected with the explanatory regimen: for the fathers’ sake. It was in the persons of Abraham, Isaac, and Jacob that the divine election of Israel was originally realized, and through them that it was transmitted to the whole people. The love with which God loved the fathers continues toward their descendants even to a thousand generations (Exo 20:6). Only let the hearts of the children return to their fathers, that is to say, let them return to the sentiments of their fathers (Mal 4:6; Luk 1:17), and the beneficent cloud which is always spread over their head will again distil its dew on them.
Vv. 29. This verse justifies the assurance of salvation expressed in favor of Israel in the second proposition of Rom 11:28. The gifts of God might denote divine favors in general; but it seems to us more in harmony with the context, which refers throughout to the destination of Israel, to give this term the special meaning which it usually has in St. Paul’s Epistles. He there uses the word to denote the moral and intellectual aptitudes with which God endows a man with a view to the task committed to him. And who can fail to see that the people of Israel are really endowed with singular qualities for their mission as the salvation-people? The Greeks, the Romans, the Phoenicians had their special gifts in the different domains of science and art, law and politics, industry and commerce. Israel, without being destitute of the powers related to those spheres of mundane activity, have received a higher gift, the organ for the divine and the intuition of holiness. The calling of God is on the one hand the cause, on the other the effect of those gifts. It is because God called this people in His eternal counsel that He entrusted the gifts to them; and it is because he enriched them with those gifts that in the course of time He called them to fulfil the task of initiating the world in the way of salvation, and of preparing salvation for the world. Of this august mission they have for the time been deprived: instead of entering first, they will enter last. But their destination is nevertheless irrevocable; and through the overflowing of divine mercy (chap. Rom 5:20) it will be realized in them at the period announced by the apostle, when, saved themselves, they will cause a stream of life from above to flow into the heart of Gentile Christendom (Rom 15:12; Rom 15:15; Rom 15:25-26).
This irrevocable character of Israel’s destination has nothing in it contrary to individual liberty; no constraint will be exercised. God will let unbelieving generations succeed one another as long as shall be necessary, until that generation come which shall at length open its eyes and return freely to Him. And even then the movement in question will only be a national and collective one, from which those shall be able to withdraw who refuse decidedly to take part in it. Only it is impossible that the divine foreknowledge in regard to Israel as a people (the people whom God foreknew, Rom 11:2) should terminate otherwise than by being realized in history.
There is nothing in this passage pointing to a temporal restoration of the Jewish nation, or to an Israelitish monarchy having its seat in Palestine. The apostle speaks only of a spiritual restoration by means of a general pardon, and the outpouring of the graces which shall flow from it. Will there be a political restoration connected with this general conversion of the people? Or will it not even precede the latter? Will not the principle of the reconstitution of races, which in our day has produced Italian unity, German unity, and which is tending to the unity of the Slavs, also bring about Israelitish unity? These questions do not belong to exegesis, which confines itself to establishing these two things(1) That according to apostolical revelation, Israel will be converted in a body; (2) That this event will be the signal of an indescribable spiritual commotion throughout the whole church.
The theme of the chapter is properly exhausted; we are furnished with light from all points of view, that of right, that of cause, and that of aim, on the mysterious dispensation of the rejection of Israel. Nothing remains but to gather up what has been said of the past and future of this elect people into a general view of God’s plan as to the religious progress of humanity. This is what the apostle does in Rom 11:30-32.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
As touching the gospel, they [the unbelieving Israelites] are [regarded by God as] enemies for your sake [that their fall might enrich you. See Rom 11:12]: but as touching the election, they are beloved for the fathers’ sake. [Or on account of the fathers. The call, or election, of Israel gave them national, hereditary rights (of which salvation was not an essential part; it being eternally designed to be an individual, not a national, matter) that were to last to the end of the world (Lev 26:40-45); but which provided for, or anticipated, that break, interim or hiatus known as “the times of the Gentiles.” During all the years of the Gentile dispensation God cast off his people and regarded them as enemies in every field of vision where they came in conflict with or interfered with the Christians, or New Covenant, Gentile people. Yet, notwithstanding, in all other respects they have been and will be loved and cared for by God, on account of his own love for the fathers, and his eternal covenants with them. This mixture of present enmity and future benevolence characterizes God’s attitude toward every unrepentant sinner who is to become a future saint. So long as he abides in sin he is an enemy, yet loved for the sake of the Lord Jesus. The condition of the Jew is therefore well defined. His ancestral covenants have no value unto salvation, but they are invaluable as an assurance that he shall be continued as a people until he accepts the gospel which is the covenant unto salvation.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
28. Indeed, they are enemies touching the gospel for your sakes, but beloved as touching election for the fathers sake. The Jews are Gods miracle of providence. They are a wonder in every land, unlike any other people, with no country on which to accumulate, vagabonds in the earth, yet getting rich where all others come to poverty. They are Gods elect; His covenant is with them.
Fuente: William Godbey’s Commentary on the New Testament
Verse 28
They are enemies; God treats them as enemies; that is, the Jewish people are, for a time, rejected, and the Gentiles received in their stead; but still God will ultimately restore them, out of regard to the promises which he made to their fathers.
Fuente: Abbott’s Illustrated New Testament
11:28 {14} As concerning the {d} gospel, [they are] enemies for your sakes: but as touching the {e} election, [they are] beloved for the fathers’ sakes.
(14) Again, that he may join the Jews and Gentiles together as it were in one body, and especially may teach what duty the Gentiles owe to the Jews, he emphasises, that the nation of the Jews is not utterly cast off without hope of recovery.
(d) Since they do not receive it.
(e) In that God does not give them what they deserve, but what he promised to Abraham.
Fuente: Geneva Bible Notes
Under the present economy God views Israel’s physical descendants as a whole as His enemies because of their unbelief. They are "enemies" of His, however, for the sake of the Gentiles to whom He extends grace in this period of Jewish unbelief. However from the standpoint of their national election for a special purpose, they are the objects of His love because of the patriarchs.