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Romans 11:5
Verse
Context
A Remnant Chosen by Grace
4And what was the divine reply to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.”5In the same way, at the present time there is a remnant chosen by grace. 6And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace.
Sermons
John Nelson Darby
David Wilkerson
William Gadsby
C.H. Spurgeon
A.W. Tozer
A.W. Pink
Thomas BradburySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Even so then at this present time - As in the present day the irreligion of the Jews is very great; yet there is a remnant, a considerable number, who have accepted of the grace of the Gospel. According to the election of grace - And these are saved just as God has saved all believers from the beginning; they are chosen by his grace, not on account of any worth or excellence in themselves, but through his goodness are they chosen to have a place in his Church, and continue to be his people, entitled to all the privileges of the new covenant. The election of grace simply signifies God's gracious design in sending the Christian system into the world, and saving under it all those who believe in Christ Jesus, and none else. Thus the believers in Christ are chosen to inherit the blessings of the Gospel, while those who seek justification by the works of the law are rejected.
Jamieson-Fausset-Brown Bible Commentary
Even so at this present time--"in this present season"; this period of Israel's rejection. (See Act 1:7, Greek). there is--"there obtains," or "hath remained" a remnant according to the election of grace--"As in Elijah's time the apostasy of Israel was not so universal as it seemed to be, and as he in his despondency concluded it to be, so now, the rejection of Christ by Israel is not so appalling in extent as one would be apt to think: There is now, as there was then, a faithful remnant; not however of persons naturally better than the unbelieving mass, but of persons graciously chosen to salvation." (See Co1 4:7; Th2 2:13). This establishes our view of the argument on Election in Rom. 9:1-29, as not being an election of Gentiles in the place of Jews, and merely to religious advantages, but a sovereign choice of some of Israel itself, from among others, to believe and be saved. (See on Rom 9:6.)
John Gill Bible Commentary
Even so then at this present time also,.... In which the apostle lived, the time of preaching the Gospel, the accepted time, the day of salvation, which then was, and also now is; at that time when the Gospel was sent unto the Gentiles, and God took out of them a people for his name; when multitudes of them were converted, and embraced the faith of Christ; and when the Jews in general had rejected the Messiah, killed the Lord Jesus, persecuted his apostles, and contradicted and blasphemed the Gospel; yet still God had made a reserve of some among them, for himself: there is a remnant; alluding either to Isa 10:21, or to the oracle delivered to Elijah, saying, "I have reserved", or "left", &c. Kg1 19:18, that as God had reserved for himself, in Elijah's time, a number of persons, who had not gone into the idolatrous worship of Baal, when the greater part of the Israelites did, so he had taken care to make a like reserve in the apostle's time, when the bulk of the Jewish nation had refused the Messiah, and despised his Gospel. This is a further proof, that God had not cast away all the people of the Jews; and that as Elijah was not the only worshipper of the true God in his time, so the apostle was not the only instance of grace among that people now; there was a number of them; the number of the disciples after our Lord's ascension, was an hundred and twenty; upon the first sermon preached by Peter, three thousand were converted, and added to them; after that, they are said to be about five thousand, and still multitudes were added, both of men and women, and a great company of the priests were obedient to the faith; so that before the dispersion of the church at Jerusalem by a persecution, there might be at least such a number called by grace, as God had reserved in Elijah's time; though these, when compared with the generality of the nation, which remained in unbelief, were but a few, and therefore called a "remnant", or a "reserve", as the word may be rendered; for these were a set of men, whom God had reserved and preserved in his Son, and in the covenant of his grace, from everlasting; and had kept a watchful eye over them in time, reserved them in his providence, and saved them to be called; and by calling them, had reserved them by his grace, and preserved them by his power, from the general unbelief, impenitence, blindness, and ignorance, which prevailed over the people of the Jews; which reserve was not owing to their superior goodness, they being in no wise, with respect to nature, birth, and privileges, better than those who were not reserved; nor to the disposition of their minds and wills, their minds and consciences being defiled, and their wills naturally as obstinate and perverse as others; nor to any good works done by them, since works before calling are not properly good, and those after are the fruits of that grace: but this reverse was made, according to the election of grace; God's choice of these persons before the world was, which is the source and spring of all the blessings of grace, both in time eternity: hence these persons were put into the hands of Christ, secured in an everlasting covenant, took special care of by divine Providence, were called by grace, justified, sanctified, and at last glorified: and this choice is owing to grace, for not men's choice of God's grace, but God's choice, owing to his, own grace, is here meant. The Pelagians would have it, that this election is the choice which man makes of the grace of God: whereas such is the enmity of mans nature, and will against God and his grace, that he would never make choice of that, if the grace of God did not first make choice of him, and lay hold upon him: grace here, does not design the object of the choice, but the cause, spring, and motive of it, which is not any habit or quality in men, as faith and holiness, for these are fruits and effects of electing grace, and so not causes, motives, or conditions of it, but the free love and favour of God in his own heart; and shows the sovereignty and freeness of election, which is no ways depending on the will and works of men, but upon the sovereign good will and pleasure of God.
Tyndale Open Study Notes
11:5 a few of the people of Israel (literally a remnant): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.
Romans 11:5
A Remnant Chosen by Grace
4And what was the divine reply to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.”5In the same way, at the present time there is a remnant chosen by grace. 6And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace.
- Scripture
- Sermons
- Commentary
Luke 13
By John Nelson Darby0RepentanceJudgment and GraceEXO 34:5PSA 118:1PSA 132:13EZK 15:6MAT 7:19LUK 13:3LUK 13:24JHN 16:2ROM 11:5GAL 6:7John Nelson Darby discusses the distinction between the church of God and His governmental dealings with the world, emphasizing that while grace is evident in the church, God's justice and mercy are displayed in His governance. He uses Luke 13 to illustrate that judgment is imminent for those who do not repent, highlighting the need for personal accountability and the consequences of sin, as seen in the examples of Israel and David. Darby points out that the fig tree symbolizes Israel, which has failed to bear fruit, and he warns that without repentance, judgment will come. He also addresses the hypocrisy of the religious leaders who prioritize the law over compassion, and he concludes with the hope of grace for Israel's future repentance and restoration. Ultimately, he emphasizes the importance of recognizing Christ's authority and the necessity of faith in Him for salvation.
God’s Powerful Army
By David Wilkerson0Spiritual WarfareGod's Remnant1SA 3:11ISA 40:31JOL 2:28MAT 5:14ROM 11:5EPH 6:102TI 2:3HEB 12:11PE 2:9REV 3:20David Wilkerson emphasizes that God is assembling a powerful army of dedicated Christians in these last days, a remnant that will stand against immorality and compromise. This new army will consist of both young and seasoned believers who are committed to prayer and fasting, reminiscent of the godly forefathers who once led the way. Despite the decline of the denominational church, God is preparing a holy remnant to carry out His will, as exemplified by the prophet Samuel in 1 Samuel. Wilkerson reassures that God's plan is unfolding, and He is raising up a new generation of warriors to impact the world. The message calls for believers to embrace their role in this divine movement.
The Glory of Gods Grace
By William Gadsby0SalvationGraceROM 4:4ROM 11:5EPH 1:6William Gadsby preaches on 'The Glory of God's Grace,' emphasizing that grace is God's unmerited favor towards sinners, not a debt owed to them. He explains that salvation is entirely by grace, highlighting its branches such as quickening the dead, justifying the ungodly, and bringing prisoners out of bondage. Gadsby warns against the misconception that salvation is based on human works, asserting that true faith and repentance come from a deep awareness of one's sinful state and need for divine mercy. He encourages believers to recognize the matchless grace of God that transforms and redeems, leading to a life of praise and gratitude.
Notes (From the January 1889 Sword and Trowel)
By C.H. Spurgeon0Theological IntegrityElection and GraceROM 11:5C.H. Spurgeon critiques the state of contemporary evangelical preaching, arguing that it has deviated from the doctrinal standards upheld by earlier generations. He expresses concern over the rise of a latitudinarian approach to faith, where diverse beliefs are accepted under the banner of Evangelicalism without a clear doctrinal foundation. Spurgeon calls for a return to honest and outspoken evangelicals who will confront this decline and uphold the truth of Scripture. He references John Bunyan's clear stance on election, emphasizing that true election is rooted in God's grace and purpose, not in human works. Spurgeon's message serves as a rallying cry for the church to remain steadfast in its beliefs amidst growing theological ambiguity.
A Believing Remnant
By A.W. Tozer0The Believing RemnantPreparation for Christ's ReturnMAT 24:40ROM 11:5A.W. Tozer emphasizes the concept of a believing remnant, suggesting that God is working to prepare His true followers, distinct from the larger crowd of nominal believers. He questions whether the delay in Christ's return is due to God's desire to ready His Bride, rather than a mass ascension of all believers. Tozer critiques the complacency of many Christians who believe that grace allows them to live without accountability. He asserts that God does not have a middle ground for purification, highlighting the importance of being prepared and living righteously in anticipation of Christ's return.
The Abrahamic Covenant
By A.W. Pink0Grace and ObedienceCovenant TheologyGEN 9:25GEN 12:3ISA 30:18MAT 1:1JHN 4:22ACT 7:2ROM 4:11ROM 11:5GAL 3:16JAS 2:23A.W. Pink explores the significance of the Abrahamic Covenant, emphasizing Abraham's unique role as 'the friend of God' and the father of all believers. He highlights how the covenant not only established a special relationship between God and Abraham but also set the stage for the blessings that would extend to all nations through Abraham's lineage. Pink discusses the historical context leading up to the covenant, including the prophecy of Noah and the events at Babel, illustrating God's sovereign grace in choosing Abraham amidst a world steeped in idolatry. The sermon underscores the dual principles of grace and responsibility inherent in the covenant, showing that while God's promises are rooted in grace, they also require human obedience. Ultimately, Pink reveals that the Abrahamic Covenant is a pivotal moment in God's redemptive plan, foreshadowing the coming of Christ and the inclusion of Gentiles in the blessings of salvation.
Glorious Grace
By Thomas Bradbury0LUK 18:7ROM 11:5EPH 1:62TI 1:9TIT 2:11TIT 3:7Thomas Bradbury preaches about the all-encompassing grace of God, emphasizing that in every epistle of Paul, grace abounds and is essential for salvation and acceptance in the Beloved, Jesus Christ. He highlights the jealousy of the Apostle Paul over this grace and the need for allegiance to the King of grace. Bradbury delves into the significance of Christ as the Beloved, emphasizing the Father's love for Him and His role as the Sovereign Dispenser of grace. He concludes by exploring the concept of being 'accepted in the Beloved,' showcasing how grace, unmerited favor, and salvation through Christ are central to the believer's standing before God.
On the Burning Bush
By Thomas Reade0EXO 3:2PSA 2:6ISA 43:2ROM 11:51CO 1:26REV 12:11REV 22:5Thomas Reade preaches on the valuable lessons from Moses' vision of the burning bush, symbolizing the church of God as weak yet preserved by Jesus' grace and power amidst trials and afflictions. The vision teaches humility, emphasizing salvation by grace and the need to acknowledge God's sovereignty. It also highlights the perpetuity of the church, sustained by Christ, and the wisdom of God in using persecution to refine His people and expand His kingdom. Reade encourages confidence in Jesus' faithfulness and power, pointing to the church's glorious future in the millennial reign and eternal kingdom.
The Heavenly Birth and Its Earthly Counterfeits
By J.C. Philpot0JOB 6:2PSA 78:41PSA 107:7ISA 42:16ISA 53:2JHN 1:11JHN 3:3ROM 11:5EPH 4:18Joseph Philpot preaches about the rejection of Christ by His own people due to hypocrisy, self-righteousness, and worldliness, despite their outward religious practices. He emphasizes the sovereignty of God in determining who receives Christ and the instrumental causes that influence hearts. Philpot delves into the distinct classes of characters - those who receive Christ and those who do not, highlighting the happiness and privilege of those who receive Him. He explores the reasons behind the rejection of Christ, such as blindness, self-righteousness, worldliness, and unbelief, while also discussing the secret causes that lead some to receive Him, including the quickening work of God's Spirit and the manifestation of fruits of faith.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Even so then at this present time - As in the present day the irreligion of the Jews is very great; yet there is a remnant, a considerable number, who have accepted of the grace of the Gospel. According to the election of grace - And these are saved just as God has saved all believers from the beginning; they are chosen by his grace, not on account of any worth or excellence in themselves, but through his goodness are they chosen to have a place in his Church, and continue to be his people, entitled to all the privileges of the new covenant. The election of grace simply signifies God's gracious design in sending the Christian system into the world, and saving under it all those who believe in Christ Jesus, and none else. Thus the believers in Christ are chosen to inherit the blessings of the Gospel, while those who seek justification by the works of the law are rejected.
Jamieson-Fausset-Brown Bible Commentary
Even so at this present time--"in this present season"; this period of Israel's rejection. (See Act 1:7, Greek). there is--"there obtains," or "hath remained" a remnant according to the election of grace--"As in Elijah's time the apostasy of Israel was not so universal as it seemed to be, and as he in his despondency concluded it to be, so now, the rejection of Christ by Israel is not so appalling in extent as one would be apt to think: There is now, as there was then, a faithful remnant; not however of persons naturally better than the unbelieving mass, but of persons graciously chosen to salvation." (See Co1 4:7; Th2 2:13). This establishes our view of the argument on Election in Rom. 9:1-29, as not being an election of Gentiles in the place of Jews, and merely to religious advantages, but a sovereign choice of some of Israel itself, from among others, to believe and be saved. (See on Rom 9:6.)
John Gill Bible Commentary
Even so then at this present time also,.... In which the apostle lived, the time of preaching the Gospel, the accepted time, the day of salvation, which then was, and also now is; at that time when the Gospel was sent unto the Gentiles, and God took out of them a people for his name; when multitudes of them were converted, and embraced the faith of Christ; and when the Jews in general had rejected the Messiah, killed the Lord Jesus, persecuted his apostles, and contradicted and blasphemed the Gospel; yet still God had made a reserve of some among them, for himself: there is a remnant; alluding either to Isa 10:21, or to the oracle delivered to Elijah, saying, "I have reserved", or "left", &c. Kg1 19:18, that as God had reserved for himself, in Elijah's time, a number of persons, who had not gone into the idolatrous worship of Baal, when the greater part of the Israelites did, so he had taken care to make a like reserve in the apostle's time, when the bulk of the Jewish nation had refused the Messiah, and despised his Gospel. This is a further proof, that God had not cast away all the people of the Jews; and that as Elijah was not the only worshipper of the true God in his time, so the apostle was not the only instance of grace among that people now; there was a number of them; the number of the disciples after our Lord's ascension, was an hundred and twenty; upon the first sermon preached by Peter, three thousand were converted, and added to them; after that, they are said to be about five thousand, and still multitudes were added, both of men and women, and a great company of the priests were obedient to the faith; so that before the dispersion of the church at Jerusalem by a persecution, there might be at least such a number called by grace, as God had reserved in Elijah's time; though these, when compared with the generality of the nation, which remained in unbelief, were but a few, and therefore called a "remnant", or a "reserve", as the word may be rendered; for these were a set of men, whom God had reserved and preserved in his Son, and in the covenant of his grace, from everlasting; and had kept a watchful eye over them in time, reserved them in his providence, and saved them to be called; and by calling them, had reserved them by his grace, and preserved them by his power, from the general unbelief, impenitence, blindness, and ignorance, which prevailed over the people of the Jews; which reserve was not owing to their superior goodness, they being in no wise, with respect to nature, birth, and privileges, better than those who were not reserved; nor to the disposition of their minds and wills, their minds and consciences being defiled, and their wills naturally as obstinate and perverse as others; nor to any good works done by them, since works before calling are not properly good, and those after are the fruits of that grace: but this reverse was made, according to the election of grace; God's choice of these persons before the world was, which is the source and spring of all the blessings of grace, both in time eternity: hence these persons were put into the hands of Christ, secured in an everlasting covenant, took special care of by divine Providence, were called by grace, justified, sanctified, and at last glorified: and this choice is owing to grace, for not men's choice of God's grace, but God's choice, owing to his, own grace, is here meant. The Pelagians would have it, that this election is the choice which man makes of the grace of God: whereas such is the enmity of mans nature, and will against God and his grace, that he would never make choice of that, if the grace of God did not first make choice of him, and lay hold upon him: grace here, does not design the object of the choice, but the cause, spring, and motive of it, which is not any habit or quality in men, as faith and holiness, for these are fruits and effects of electing grace, and so not causes, motives, or conditions of it, but the free love and favour of God in his own heart; and shows the sovereignty and freeness of election, which is no ways depending on the will and works of men, but upon the sovereign good will and pleasure of God.
Tyndale Open Study Notes
11:5 a few of the people of Israel (literally a remnant): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.