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Derek Prince
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Ernest O'Neill
Zac PoonenSummary
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- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
And if by grace - And let this very remnant of pious Jews, who have believed in Christ Jesus, know that they are brought in, precisely in the same way as God has brought in the Gentiles; the one having no more worthiness to plead than the other; both being brought in, and continued in by God's free grace, and not by any observance of the Mosaic law. And this is done according to the election of grace, or the rule of choosing any persons to be the people of God upon the footing of grace; which takes in all that believe in his Son Jesus Christ: some of the Jewish people did so believe; therefore those believing Jews are a remnant according to the election of grace. They are saved in that way in which alone God will save mankind. And if by grace - Then let these very persons remember, that their election and interest in the covenant of God has no connection with their old Jewish works; for were it of works, grace would lose its proper nature, and cease to be what it is - a free undeserved gift. But if it be of works - On the other hand, could it be made to appear that they are invested in these privileges of the kingdom of Christ only by the observance of the law of Moses, then Grace would be quite set aside; and if it were not, work, or the merit of obedience, would lose its proper nature, which excludes favor and free gift. But it is not, and cannot be, of Works; for those very Jews who now believe, and are happy in the grace of our Lord Jesus Christ, are so according to the election of grace, which does not mean a particular act of God's sovereignty, which has singled out some of the Jews who deserved to have been cast off as well as the rest; but it is that general scheme of grace, according to which God purposed to take into his Church and kingdom any, among either Jews or Gentiles, who should believe on Christ. And the remnant here mentioned were not selected from their countrymen by such a sovereign act of God's grace as might have taken in the whole if it had so pleased; but they were admitted into and received the privileges of the Messiah's kingdom, because they believed on the Lord Jesus, and received him as their only Savior; and thus came into that scheme of election which God had appointed. And we may observe, farther, that out of this election they as well as the others would have been excluded, had they like the rest remained in unbelief; and into this election of grace all the Jews, to a man, notwithstanding they were all sinners, would have been taken, had they believed in Christ Jesus. This is the true notion of the election of grace. See Taylor.
Jamieson-Fausset-Brown Bible Commentary
And, &c.--better, "Now if it (the election) be by grace, it is no more of works; for [then] grace becomes no more grace: but if it be of works," &c. (The authority of ancient manuscripts against this latter clause, as superfluous and not originally in the text, though strong, is not sufficient, we think, to justify its exclusion. Such seeming redundancies are not unusual with our apostle). The general position here laid down is of vital importance: That there are but two possible sources of salvation--men's works, and God's grace; and that these are so essentially distinct and opposite, that salvation cannot be of any combination or mixture of both, but must be wholly either of the one or of the other. (See on Rom 4:3, Note 3.)
John Gill Bible Commentary
And if by grace, then is it no more of works,.... Upon election, being called "the election of grace", the apostle forms an argument, showing the contrariety and inconsistency of grace, and works, in that affair; proving, that it must be by the one or the other: and if by the one, then not by the other; and that these two cannot be mixed and blended together in this matter. If election is "by grace", as it certainly is; for no other reason can be given why God has chose one, and not another, but his own sovereign pleasure, or that free favour and unmerited love, with which he loves one and not another; and not because they are better, or had done or would do better things than others; "then it is no more", or not at all, for it never was "of works", was not influenced by them, does not arise from them, for it passed before ever any were done; and those that are done aright spring from it, and therefore could never be the rule and measure, causes, motives, and conditions of it; otherwise grace is no more grace; for "grace (as Austin has long ago observed) is not grace, unless it is altogether freed;'' it will lose its nature, and ought to change its name, and be no more called or reckoned grace, but a due debt; and a choice of persons to salvation should be thought, not to be what God is free to make or not, but what he is obliged to, as a reward of debt to men's works: but if it be of works, then it is no more grace; if election springs from, and depends upon the works of men, let no man ascribe it to the grace of God; for there is nothing of grace in it, if this be the case: otherwise work is no more work; that will free gift: but these things are contrary to one another; and so unalienable and unalterable in their natures, that the one cannot pass into the other, or the one be joined with the other, in this or any other part of man's salvation; for what is here said of election, holds true of justification, pardon of sin, and the whole of salvation. The Ethiopic version applies it to justification.
A Remnant Chosen by Grace
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.
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- Commentary
Faith and Works - Part 1
By Derek Prince6.3K27:50ROM 3:20ROM 7:4ROM 11:61CO 15:1GAL 5:18
This sermon delves into the essence of the gospel as outlined by Paul in 1 Corinthians 15, emphasizing the three historical facts that constitute the gospel: Christ died for our sins, was buried, and rose again. It highlights the importance of faith over works in obtaining righteousness, drawing from Romans 4 and the example of Abraham. The sermon explores the relationship between faith, works, and grace, emphasizing that righteousness cannot be earned through works but is a gift of God's grace. It contrasts living under the law with living under grace, stressing the need to be led by the Holy Spirit rather than relying on rules for righteousness.
Beware of Dogs - Part 1
By David Wilkerson6.3K15:04ROM 3:28ROM 11:6GAL 1:6GAL 2:16GAL 3:10GAL 5:1GAL 5:4EPH 2:8PHP 3:2TIT 3:5
In this sermon, the speaker delves into the importance of defending the true gospel of Jesus Christ and warns against false teachings that add human effort to salvation. Paul's strong stance against those who pervert the gospel by promoting works of the flesh over faith in Christ is highlighted. The message emphasizes the danger of legalism and the need to stand firm on the truth that salvation is by grace through faith alone.
Work Out Your Salvation
By John Murray1.6K27:26SalvationROM 11:6EPH 2:8PHP 2:122TI 1:9TIT 3:5JAS 2:171PE 1:5In this sermon, the preacher emphasizes the idea that our working is completely dependent on God's working in us. He explains that the manifestation of God's working in us is our own working, and if we are not actively working, it means that God is not working in us. The preacher emphasizes the importance of relying on God and working out our own salvation with fear and trembling, as it is God who works within us to fulfill His good pleasure. He also highlights that it is the fact that God works in us that provides the incentive and encouragement for us to engage in good works. The sermon emphasizes the need for obedience to God's revealed will as the standard for determining what is good.
The Heresy of Cheap Grace
By Ernest O'Neill1.1K32:31ROM 6:1ROM 11:6In this sermon, the preacher discusses the problem of preaching and living a gospel of cheap grace instead of costly grace. He refers to Romans 11:6, which states that if salvation is by grace, it cannot be based on works. The preacher emphasizes the need for believers to submit to the treatment of God's grace, which involves surrendering their own desires and following the example of Jesus. He criticizes the evangelical world for not truly understanding and living out this gospel, and calls for a return to scriptural holiness and Christ-like behavior.
(Revelations of the Gospel) 3. a Revelation of My Responsibility and God's Grace
By Jason Robinson9551:10:32The True GospelGrace and ResponsibilityDEU 30:19JER 6:16LUK 13:34ROM 5:2ROM 11:61CO 15:102CO 6:1TIT 2:12HEB 4:16REV 22:17Jason Robinson emphasizes the importance of understanding the complete Gospel amidst the confusion of various interpretations in a post-Christian society. He outlines sixteen essential revelations that form the foundation of the true Gospel, including the responsibility of man to respond to God's grace and the necessity of repentance and faith. Robinson stresses that while God's grace is freely given, individuals must actively choose to accept it and live in accordance with it, highlighting the balance between divine grace and human responsibility. He warns against the dangers of a diluted Gospel that neglects these critical elements, urging believers to seek a genuine relationship with Christ that transforms their lives.
(Through the Bible) Romans - Part 1
By Zac Poonen50255:21ROM 1:16ROM 3:23ROM 4:5ROM 5:1ROM 5:8ROM 6:23ROM 8:1ROM 11:6
This sermon delves into the foundational aspects of the gospel as outlined in Paul's letter to the Romans. It emphasizes the need for individuals to recognize their sinful nature and the free gift of salvation through faith in Jesus Christ. The message highlights the importance of understanding that all aspects of salvation, including forgiveness, justification, and spiritual gifts, are freely given by God and not earned through works or merit.
Attributes of God 13. the Grace of God
By A.W. Pink4Sovereignty Of GodGrace Of GodROM 11:6EPH 2:8A.W. Pink expounds on the grace of God as a divine attribute uniquely bestowed upon the elect, emphasizing that it is unmerited and sovereign. He distinguishes grace from mercy, highlighting that grace is the free favor of God that grants spiritual blessings to the guilty and unworthy. Pink illustrates that grace is eternal, free, and sovereign, and it cannot be earned or claimed by human merit. He provides biblical examples of God's grace in action, such as the transformation of Manasseh and Saul, showcasing that grace abounds even in the most unworthy. Ultimately, Pink asserts that the grace of God is fully revealed through Jesus Christ and is the only hope for humanity's salvation.
An Everlasting Task for Arminians
By William Gadsby1ISA 43:11ACT 4:12ACT 13:48ROM 11:6EPH 2:1EPH 2:8PHP 1:62TI 1:9JAS 1:18William Gadsby challenges Mr. Smyth's views on salvation, questioning whether it depends on free will or God's grace. He delves into various aspects of salvation, such as mercy, redemption, regeneration, justification, sanctification, and adoption, to emphasize the importance of understanding the true grounds of salvation. Gadsby urges Smyth to provide a clear answer on what salvation absolutely depends, highlighting the eternal significance of knowing the foundation of one's faith and the danger of building expectations on a false premise.
The Efficacy of Divine Grace
By W.R. Inge0ROM 11:62CO 12:9EPH 2:8HEB 4:16JAS 4:6W.R. Inge preaches about the incomparable value of God's grace in the lives of believers, emphasizing that all human works and earthly riches are nothing compared to even the smallest work of grace in the soul. Grace, given by the whole Trinity, frees believers from temptations, worldly burdens, and elevates their spirits to heavenly realms. It has the power to transform sorrows into sweetness, change desires from worldly to spiritual, and make the soul find delight in humility and detachment from earthly things.
The Doctrine of Grace
By William MacDonald0GraceAssurance of SalvationROM 11:6EPH 2:8William MacDonald emphasizes the foundational importance of the doctrine of grace in understanding salvation as a free gift from God, which is not based on human merit but solely on the worthiness of Christ. He explains that true assurance of salvation comes from recognizing that it is entirely dependent on God's grace, freeing believers from the anxiety of their own performance. MacDonald highlights that grace empowers believers to live righteously, transforming service into a joyful privilege rather than a burdensome obligation. He encourages a life enriched by grace, filled with thanksgiving and worship, as believers recognize the depth of their need and the greatness of their Savior. Ultimately, he asserts that grounding oneself in the truth of God's sovereign grace can profoundly change one's life.
Part 7: Amillennial Soteriology
By John F. Walvoord0GEN 17:7JHN 1:17ROM 11:6GAL 1:7GAL 2:16EPH 2:82TI 2:15HEB 8:6REV 20:4John F. Walvoord delves into the theological debate surrounding millennialism and its impact on the doctrine of salvation. He discusses the contrasting views of premillennialism and amillennialism, highlighting the disagreements on the interpretation of covenants and the role of grace in salvation. Walvoord explores the historical development of amillennialism from Augustine to modern liberal Protestantism, emphasizing the shift in soteriology towards human works and away from the necessity of Christ's death for salvation. He concludes by examining the conflict between covenant theology and dispensationalism, pointing out the reductive error of covenant theology and the broader perspective offered by the dispensational view of Scripture.
Jesus Became Sin in Order to Make Us Righteous
By Zac Poonen0ISA 55:8ROM 5:9ROM 9:30ROM 11:62CO 5:21GAL 1:8HEB 8:12HEB 10:20REV 12:11Zac Poonen preaches on the profound truth that Jesus took our place on the cross, becoming sin for us so that we might become the righteousness of God in Him through justification by faith alone. He warns against the danger of seeking righteousness through works, leading to pride and Pharisaism, emphasizing the importance of understanding and accepting God's free gift of grace. Poonen highlights the depth of Christ's sacrifice, becoming sin to save us, and encourages believers to hate sin and fully grasp the cost of their redemption.
And Would Pervert the Gospel of Christ.
By Martin Luther0ROM 11:6GAL 1:7GAL 2:21EPH 2:8Martin Luther emphasizes the danger of false apostles who distort the Gospel by mixing Law and Gospel, leading to the elimination of Christ's grace. He highlights the impossibility of coexisting grace and law in the conscience, stressing that it is either one or the other. Luther warns against the severe consequences of blending faith and works, as it obscures the true knowledge of grace and removes Christ from the equation.
Do Not Seek Righteousness by the Law
By Robert Traill0PSA 110:3ACT 26:9ROM 11:6GAL 2:21EPH 2:8Robert Traill preaches on the importance of not frustrating the grace of God by seeking righteousness through the law, emphasizing that true righteousness for justification is found only in Christ. He highlights the two grand absurdities of this doctrine: that it frustrates God's grace and renders Christ's death in vain. Traill explains that seeking righteousness through the law is a great and horrible sin, as it opposes the gospel's message of salvation by grace through faith in Christ alone. He delves into the consequences of frustrating God's grace, cautioning against the dangers of self-righteousness and legalism.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
And if by grace - And let this very remnant of pious Jews, who have believed in Christ Jesus, know that they are brought in, precisely in the same way as God has brought in the Gentiles; the one having no more worthiness to plead than the other; both being brought in, and continued in by God's free grace, and not by any observance of the Mosaic law. And this is done according to the election of grace, or the rule of choosing any persons to be the people of God upon the footing of grace; which takes in all that believe in his Son Jesus Christ: some of the Jewish people did so believe; therefore those believing Jews are a remnant according to the election of grace. They are saved in that way in which alone God will save mankind. And if by grace - Then let these very persons remember, that their election and interest in the covenant of God has no connection with their old Jewish works; for were it of works, grace would lose its proper nature, and cease to be what it is - a free undeserved gift. But if it be of works - On the other hand, could it be made to appear that they are invested in these privileges of the kingdom of Christ only by the observance of the law of Moses, then Grace would be quite set aside; and if it were not, work, or the merit of obedience, would lose its proper nature, which excludes favor and free gift. But it is not, and cannot be, of Works; for those very Jews who now believe, and are happy in the grace of our Lord Jesus Christ, are so according to the election of grace, which does not mean a particular act of God's sovereignty, which has singled out some of the Jews who deserved to have been cast off as well as the rest; but it is that general scheme of grace, according to which God purposed to take into his Church and kingdom any, among either Jews or Gentiles, who should believe on Christ. And the remnant here mentioned were not selected from their countrymen by such a sovereign act of God's grace as might have taken in the whole if it had so pleased; but they were admitted into and received the privileges of the Messiah's kingdom, because they believed on the Lord Jesus, and received him as their only Savior; and thus came into that scheme of election which God had appointed. And we may observe, farther, that out of this election they as well as the others would have been excluded, had they like the rest remained in unbelief; and into this election of grace all the Jews, to a man, notwithstanding they were all sinners, would have been taken, had they believed in Christ Jesus. This is the true notion of the election of grace. See Taylor.
Jamieson-Fausset-Brown Bible Commentary
And, &c.--better, "Now if it (the election) be by grace, it is no more of works; for [then] grace becomes no more grace: but if it be of works," &c. (The authority of ancient manuscripts against this latter clause, as superfluous and not originally in the text, though strong, is not sufficient, we think, to justify its exclusion. Such seeming redundancies are not unusual with our apostle). The general position here laid down is of vital importance: That there are but two possible sources of salvation--men's works, and God's grace; and that these are so essentially distinct and opposite, that salvation cannot be of any combination or mixture of both, but must be wholly either of the one or of the other. (See on Rom 4:3, Note 3.)
John Gill Bible Commentary
And if by grace, then is it no more of works,.... Upon election, being called "the election of grace", the apostle forms an argument, showing the contrariety and inconsistency of grace, and works, in that affair; proving, that it must be by the one or the other: and if by the one, then not by the other; and that these two cannot be mixed and blended together in this matter. If election is "by grace", as it certainly is; for no other reason can be given why God has chose one, and not another, but his own sovereign pleasure, or that free favour and unmerited love, with which he loves one and not another; and not because they are better, or had done or would do better things than others; "then it is no more", or not at all, for it never was "of works", was not influenced by them, does not arise from them, for it passed before ever any were done; and those that are done aright spring from it, and therefore could never be the rule and measure, causes, motives, and conditions of it; otherwise grace is no more grace; for "grace (as Austin has long ago observed) is not grace, unless it is altogether freed;'' it will lose its nature, and ought to change its name, and be no more called or reckoned grace, but a due debt; and a choice of persons to salvation should be thought, not to be what God is free to make or not, but what he is obliged to, as a reward of debt to men's works: but if it be of works, then it is no more grace; if election springs from, and depends upon the works of men, let no man ascribe it to the grace of God; for there is nothing of grace in it, if this be the case: otherwise work is no more work; that will free gift: but these things are contrary to one another; and so unalienable and unalterable in their natures, that the one cannot pass into the other, or the one be joined with the other, in this or any other part of man's salvation; for what is here said of election, holds true of justification, pardon of sin, and the whole of salvation. The Ethiopic version applies it to justification.