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Romans 11:2
Verse
Context
A Remnant Chosen by Grace
1I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.2God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel: 3“Lord, they have killed Your prophets and torn down Your altars. I am the only one left, and they are seeking my life as well” ?
Sermons
Chuck Smith
David Wilkerson
Richard Wurmbrand
George Verwer
Thomas Bradbury
Peter Hammond
Alfred EdersheimSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
God hath not cast away his people which he foreknew - God has not finally and irrecoverably rejected a people whom he has loved (or approved) so long, ὁν προεγνω, for this is evidently the meaning of the word in this place, as we have already seen, Rom 8:29, and is a very general meaning of the original verb ידע yada in Hebrew and γινωσκω in Greek; as I have had often occasion to notice in different parts of this work, and what none will deny who consults the original. See Schleusner, Parkhust, etc. Wot ye not what the Scripture saith - Ουκ οιδατε, Do ye not know what the Scripture saith? The reference is to Kg1 19:10, Kg1 19:14. And the apostle's answer to the objecting Jew is to the following effect: God hath not universally thrust away his people, for whom in the promise to Abraham he intended, and to whom decreed, to grant his special favor and blessing; but the case is now much as it was in the days of Elijah: that prophet, in his addresses to God, made his complaint against Israel thus: -
Jamieson-Fausset-Brown Bible Commentary
God hath--"did" not cast away his people--that is, wholly which he foreknew--On the word "foreknew," see on Rom 8:29. Wot--that is, "Know" ye not that the scripture saith of--literally, "in," that is, in the section which relates to Elias? how he maketh intercession--"pleadeth" against Israel--(The word "saying," which follows, as also the particle "and" before "digged down," should be omitted, as without manuscript authority).
John Gill Bible Commentary
God hath not cast away his people which he foreknew,.... The apostle goes on with his answer to the objection, by distinguishing and explaining who he meant by the people God had not cast away, namely, which were "foreknown" by him; for all mankind are in a sense his people, being made, maintained, and supported in their beings by him, yet they are not all foreknown; for were they, they would be all predestinated, called, conformed to the image of Christ, justified and glorified; but some of them will be cast away, being bad and wicked, and will be sent into everlasting punishment: and though the people of the Jews in general were the people of God, being in a sense chose, known, and distinguished by him from the rest of the world, yet they were not all a "foreknown" people, in the sense the apostle uses the word; wherefore a great number of them were cast away, of which afterwards the apostle speaks largely in this chapter: but then there were a people among them, that were the people of God in a more special sense; they were chosen by him from everlasting to be his people; they were taken into the covenant of his grace as such; they were given to Christ as his people, and were redeemed and saved by him on that account; and were, or were to be called, with an holy calling, when they are openly declared to be the people of God, whom he foreknew: he not merely knew them before, by his general prescience and foreknowledge, which extends to all persons and things; or foresaw their faith, holiness, and good works, and so chose them for himself; for faith, holiness, and good works, are fruits and effects of electing grace; but he so knew them before, even from all eternity, as that he approved of them, liked them, loved them, and took delight and complacency in them: now these his people he never did, nor never will cast away. Their numbers may be but very small in some periods of time, yet none of them are cast away; God may not immediately arise to their help and assistance in time of distress, or so soon as they desire and expect; he may withdraw his presence, hide himself, and stand at a distance from them; he may afflict them in a fatherly way, when they may think he has cast them off, or cast them away; whereas he never casts any of them away, nor out of his heart's love, nor out of his sight, nor out of the covenant of his grace, nor out of the hands of his Son, nor out of his family, or so as that any of them shall perish eternally; so far from it, that he takes the utmost delight in them, grants them the greatest nearness to himself, bears the strongest affection for them, and takes the most diligent care of them; whoever casts them out of their affection and company, he will not; the reasons are, because his love to them is unchangeable, his purpose concerning their salvation stands firm and sure, his word and oath are unalterable, his gifts and calling are without repentance; and they are his jewels, portion, and inheritance; they are as the apple of his eye, and continually held by his right hand. The apostle next replies to this objection, by putting them in mind of the case and state of the church of God, in the times of Elijah; and what judgment that prophet formed of it, and in which he appeared to be mistaken: wot ye not what the Scripture saith of Elias? do ye not know? ye cannot be ignorant who have, and read the Scripture, what it says of Elias, or "in Elias"; that is, as the Arabic version renders it, "in the history of Elias"; in the account it gives of his life and times: how he maketh intercession to God against Israel, saying: that is, how he spoke to God in prayer concerning Israel; and instead of praying for them, as the prophets were wont to do, he was obliged to bring a complaint against them for their idolatry, contempt of the worship of God, and violent persecution of his true followers. The apostle chose to mention this instance because there was some likeness between his case and Elijah's; and the state of the people of Israel at the then present time, and as in the times of Elijah; for as the Jews in his time killed and persecuted the prophets of the Lord, so in the present time they had killed the Lord Jesus Christ, and persecuted his apostles; and as Elijah, though one of their own prophets, was obliged to make intercession against them, so the apostle, though one of their own countrymen, could not but speak against them, and of their just rejection by God: and this he observes, to soften their resentments against him, when so great a prophet had done so before him: and this the Jews themselves own (p), for they say that Elijah , "brought an accusation against Israel": and it is observed by another (q) that "coals are said of Isaiah and Elijah, because they delivered an accusation against Israel: one called them a people of unclean lips, and the other said, for they have forsaken thy covenant:'' which is the apostle's sense. (p) Laniado in 1 Kings xix. 14. (q) Jarchi in Isa. vi. 6.
Tyndale Open Study Notes
11:2 chose from the very beginning: Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • Elijah the prophet: In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation to be somewhat parallel. While many Jews did not believe, and some were even hostile, God was (and is) still working to preserve a believing remnant.
Romans 11:2
A Remnant Chosen by Grace
1I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.2God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel: 3“Lord, they have killed Your prophets and torn down Your altars. I am the only one left, and they are seeking my life as well” ?
- Scripture
- Sermons
- Commentary
(People God Uses) 04 Knowing the Word of God
By Chuck Smith21K48:08People God UsesLUK 24:27ACT 17:2ACT 19:20ROM 9:17ROM 10:11ROM 11:2GAL 3:8In this sermon, the speaker emphasizes the importance of running the race of serving the Lord Jesus Christ with all-out effort. He refers to the book of Acts, highlighting the power with which the early believers proclaimed the truth of Jesus Christ and the evidence of His resurrection through miracles and signs. The speaker expresses a desire to be able to proclaim the truth with similar signs and wonders in today's doubting world. He also discusses the scarcity of teaching the word of God in today's pulpits and emphasizes the need for a comprehensive understanding of the Bible through a survey and studying it within its context.
Called to Be Christ-Like
By David Wilkerson5.5K49:20Christ Likeness1KI 19:18MAL 2:14MAT 22:37ROM 8:28ROM 11:21CO 3:16EPH 4:22In this sermon, the preacher shares a story about a man who becomes jealous and angry when he sees others prospering financially while he struggles. The man declares that it is his turn to be prosperous and believes that it is his right according to the Bible. However, the preacher warns that God does not accept the man's ministry or worship because he has dealt treacherously with his wife. The preacher emphasizes the importance of repentance and encourages those who feel convicted to come forward for prayer and seek Christ-likeness in their lives.
Die Auserwählung Des Jüdischen Volkes (German)
By Richard Wurmbrand3.3K52:58GermanROM 11:2In this sermon, the speaker shares a story about three individuals who encountered a mysterious fountain. The first person lost his bottle of gold coins while drinking from the fountain. The second person found a bottle filled with gold coins at the fountain. The third person, innocent and tired, slept near the fountain but woke up to find his bottle missing. The speaker then relates this story to a personal experience of a woman whose husband had changed for the worse. The woman prayed to God and realized that she needed to change herself instead of expecting her husband to change. The sermon emphasizes the importance of prayer and seeking God's guidance in our lives.
(Om Orientation) Action - Part 2
By George Verwer2.9K28:01OrientationJHN 14:20ROM 11:21CO 12:14PHP 1:27In this sermon, the speaker emphasizes the importance of unity within the body of Christ. He highlights that every member, regardless of their perceived importance, is necessary for the functioning of the body. The speaker shares examples of individuals who may go unnoticed but have a significant impact through their prayers and faithfulness. He references various Bible verses, including John 14:20, Romans 12:2, and 1 Corinthians 12, to support the idea of unity and the diverse gifts that God gives to believers. The sermon concludes with a call to strive together for the faith of the gospel and to prioritize unity over other activities.
Not Cast Away
By Thomas Bradbury0PSA 84:7PRO 4:2PRO 15:24JHN 10:27JHN 17:21ROM 8:1ROM 11:21CO 1:30HEB 7:25HEB 12:14Thomas Bradbury preaches about the unshakeable truth of God's eternal preservation of His people, emphasizing the doctrines of grace and the sovereignty of God. He highlights the spiritual education of God's elect, redeemed, and regenerate individuals, and the questioning of these doctrines by the unregenerate. Bradbury delves into the four key doctrines of grace: God's sovereign election, eternal redemption, effectual call, and eternal glorification of His elect. He focuses on the doctrine of the saints' preservation to eternal glory, drawing from Romans 8 to illustrate the unbreakable bond between believers and Christ, emphasizing the security and permanence found in being in Christ.
Bible Survey - Ezra
By Peter Hammond0EZR 1:2EZR 4:4EZR 7:6EZR 7:23EZR 9:2EZR 9:12PSA 19:7MAL 2:15ROM 11:2Peter Hammond preaches on the life of Ezra, a skilled scribe in the Law of Moses, who led the second expedition from Babylon to reinforce and inspire the struggling Judeans in rebuilding the Temple in Jerusalem. The Book of Ezra covers over 100 years, focusing on the return of the exiles, the rebuilding of the Temple, resistance faced, reinforcements provided, restoration of Biblical practices, repentance from mixed marriages, reformation of laws, revival through devotion to God's Word, and the importance of preparing our hearts for God's call.
Sketches of Jewish Social Life - Part 4
By Alfred Edersheim0ISA 9:2ISA 21:11JER 25:30JHN 7:46ROM 11:2HEB 3:1Alfred Edersheim delves into the intricate details of Jewish practices and rituals, shedding light on the significance of various customs observed in the Temple, such as the timing of prayers, the layout of the Temple, and the roles of priests and Levites. He explores the meticulous regulations governing prayer times, the structure of the Temple, the duties of the priests, and the symbolic meanings behind certain practices. Edersheim also discusses the divisions of the night watches, the functions of different chambers within the Temple, and the importance of specific rituals in Jewish worship.
The Remnant-Israel's Apostasy Not Complete
By Arno Clemens Gaebelein01KI 19:10MAT 24:14ROM 11:2ROM 11:4HEB 13:13REV 7:4REV 7:9Arno Clemens Gaebelein preaches about the historical evidence of God's faithfulness to His people Israel, using the example of Elijah and the remnant of believers as proof that God has not cast away His people. He emphasizes that the apostasy of Israel is not like that of Christendom, as there is always a godly remnant among the Jewish people who still acknowledge God. Gaebelein discusses the transition from the old covenant to the new covenant, highlighting the importance of understanding the remnant according to the election of grace. He concludes by pointing to the future remnant of believing Hebrews who will proclaim the Gospel of the Kingdom after the church is complete.
The Nature and Function of Overcomers
By T. Austin-Sparks0OvercomingResurrection LifeISA 1:9ROM 9:27ROM 11:2REV 2:7REV 12:11T. Austin-Sparks emphasizes the nature and function of Overcomers, illustrating that they embody the fullness of God's intentions and purposes, which are realized through a vital union with Christ. He explains that Overcomers are characterized by their resurrection life, freedom from spiritual corruption, and their role as a remnant that signifies God's thoughts and purposes amidst spiritual decline. The sermon highlights that Overcomers are not merely individuals but a corporate body, called to retain excellence and serve as signs and wonders in a world of desolation. Ultimately, they are called to be God's instruments for the realization of His Kingdom, demonstrating the power of His resurrection and the hope of eternal life.
The Accuser of the Brethren
By J.B. Buffington0ROM 11:22CO 7:9EPH 4:261JN 2:1REV 12:7J.B. Buffington delivers a powerful sermon on the tactics of the accuser, Satan, who seeks to bring guilt, shame, and accusations against believers. Using examples from the Bible and personal experiences, Buffington emphasizes the importance of recognizing and resisting the lies and accusations of the enemy. He highlights the role of Jesus Christ as our Advocate and the power of His blood to defend us against the accuser's attacks, urging believers to stand firm in the truth of God's Word and the righteousness provided by Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
God hath not cast away his people which he foreknew - God has not finally and irrecoverably rejected a people whom he has loved (or approved) so long, ὁν προεγνω, for this is evidently the meaning of the word in this place, as we have already seen, Rom 8:29, and is a very general meaning of the original verb ידע yada in Hebrew and γινωσκω in Greek; as I have had often occasion to notice in different parts of this work, and what none will deny who consults the original. See Schleusner, Parkhust, etc. Wot ye not what the Scripture saith - Ουκ οιδατε, Do ye not know what the Scripture saith? The reference is to Kg1 19:10, Kg1 19:14. And the apostle's answer to the objecting Jew is to the following effect: God hath not universally thrust away his people, for whom in the promise to Abraham he intended, and to whom decreed, to grant his special favor and blessing; but the case is now much as it was in the days of Elijah: that prophet, in his addresses to God, made his complaint against Israel thus: -
Jamieson-Fausset-Brown Bible Commentary
God hath--"did" not cast away his people--that is, wholly which he foreknew--On the word "foreknew," see on Rom 8:29. Wot--that is, "Know" ye not that the scripture saith of--literally, "in," that is, in the section which relates to Elias? how he maketh intercession--"pleadeth" against Israel--(The word "saying," which follows, as also the particle "and" before "digged down," should be omitted, as without manuscript authority).
John Gill Bible Commentary
God hath not cast away his people which he foreknew,.... The apostle goes on with his answer to the objection, by distinguishing and explaining who he meant by the people God had not cast away, namely, which were "foreknown" by him; for all mankind are in a sense his people, being made, maintained, and supported in their beings by him, yet they are not all foreknown; for were they, they would be all predestinated, called, conformed to the image of Christ, justified and glorified; but some of them will be cast away, being bad and wicked, and will be sent into everlasting punishment: and though the people of the Jews in general were the people of God, being in a sense chose, known, and distinguished by him from the rest of the world, yet they were not all a "foreknown" people, in the sense the apostle uses the word; wherefore a great number of them were cast away, of which afterwards the apostle speaks largely in this chapter: but then there were a people among them, that were the people of God in a more special sense; they were chosen by him from everlasting to be his people; they were taken into the covenant of his grace as such; they were given to Christ as his people, and were redeemed and saved by him on that account; and were, or were to be called, with an holy calling, when they are openly declared to be the people of God, whom he foreknew: he not merely knew them before, by his general prescience and foreknowledge, which extends to all persons and things; or foresaw their faith, holiness, and good works, and so chose them for himself; for faith, holiness, and good works, are fruits and effects of electing grace; but he so knew them before, even from all eternity, as that he approved of them, liked them, loved them, and took delight and complacency in them: now these his people he never did, nor never will cast away. Their numbers may be but very small in some periods of time, yet none of them are cast away; God may not immediately arise to their help and assistance in time of distress, or so soon as they desire and expect; he may withdraw his presence, hide himself, and stand at a distance from them; he may afflict them in a fatherly way, when they may think he has cast them off, or cast them away; whereas he never casts any of them away, nor out of his heart's love, nor out of his sight, nor out of the covenant of his grace, nor out of the hands of his Son, nor out of his family, or so as that any of them shall perish eternally; so far from it, that he takes the utmost delight in them, grants them the greatest nearness to himself, bears the strongest affection for them, and takes the most diligent care of them; whoever casts them out of their affection and company, he will not; the reasons are, because his love to them is unchangeable, his purpose concerning their salvation stands firm and sure, his word and oath are unalterable, his gifts and calling are without repentance; and they are his jewels, portion, and inheritance; they are as the apple of his eye, and continually held by his right hand. The apostle next replies to this objection, by putting them in mind of the case and state of the church of God, in the times of Elijah; and what judgment that prophet formed of it, and in which he appeared to be mistaken: wot ye not what the Scripture saith of Elias? do ye not know? ye cannot be ignorant who have, and read the Scripture, what it says of Elias, or "in Elias"; that is, as the Arabic version renders it, "in the history of Elias"; in the account it gives of his life and times: how he maketh intercession to God against Israel, saying: that is, how he spoke to God in prayer concerning Israel; and instead of praying for them, as the prophets were wont to do, he was obliged to bring a complaint against them for their idolatry, contempt of the worship of God, and violent persecution of his true followers. The apostle chose to mention this instance because there was some likeness between his case and Elijah's; and the state of the people of Israel at the then present time, and as in the times of Elijah; for as the Jews in his time killed and persecuted the prophets of the Lord, so in the present time they had killed the Lord Jesus Christ, and persecuted his apostles; and as Elijah, though one of their own prophets, was obliged to make intercession against them, so the apostle, though one of their own countrymen, could not but speak against them, and of their just rejection by God: and this he observes, to soften their resentments against him, when so great a prophet had done so before him: and this the Jews themselves own (p), for they say that Elijah , "brought an accusation against Israel": and it is observed by another (q) that "coals are said of Isaiah and Elijah, because they delivered an accusation against Israel: one called them a people of unclean lips, and the other said, for they have forsaken thy covenant:'' which is the apostle's sense. (p) Laniado in 1 Kings xix. 14. (q) Jarchi in Isa. vi. 6.
Tyndale Open Study Notes
11:2 chose from the very beginning: Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • Elijah the prophet: In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation to be somewhat parallel. While many Jews did not believe, and some were even hostile, God was (and is) still working to preserve a believing remnant.