Teks -- Romans 11:2 (NET)

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

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Robertson: Rom 11:2 - Whom he foreknew

Whom he foreknew ( hon proegnō ).

The same form and sense as in Rom 8:29, which see. Probably the Hebrew sense of choice beforehand. The nation of Israel was God’ s chosen people and so all the individuals in it could not be cast off.

Robertson: Rom 11:2 - Wot ye not?

Wot ye not? ( ouk oidatė ).

"Know ye not?"Why keep the old English "wot"?

Robertson: Rom 11:2 - Of Elijah

Of Elijah ( en Eleiāi ).

"In the case of Elijah."Cf. "in the bush"(Mar 12:26).

Robertson: Rom 11:2 - He pleadeth

He pleadeth ( entugchanei ).

See Rom 8:27. Entugchanō means to happen on one and so to converse with (Act 25:24), to plead for (Rom 8:27, Rom 8:34), to plead against as here with kata , but the "against"is in kata .

Vincent: Rom 11:2 - Foreknew

Foreknew

See on Rom 8:29.

Vincent: Rom 11:2 - Or

Or ( ἢ )

Compare Rom 6:3; Rom 7:1. Confirming what precedes by presenting the only alternative in the cave. Or is omitted in the A.V.

Vincent: Rom 11:2 - Wot ye not

Wot ye not ( οὐκ οἴδατε )

Why should the Revisers have retained the obsolete wot here, when they have rendered elsewhere, know ye not? See Rom 6:16; 1Co 3:16; 1Co 5:6, 1Co 6:2, etc. The phrase indicates that this cannot be thought of as true.

Vincent: Rom 11:2 - Of Elias

Of Elias ( ἐν Ἡλίᾳ )

Wrong; though Rev. has retained it: of Elijah , with in in margin; probably in order to avoid the awkward circumlocution in the passage treating of Elijah , or the ambiguous in Elijah . See on in the bush , Mar 12:26. Thucydides (i. 9) says: " Homer, in 'The handing down of the sceptre,' said," etc.; i.e., in the passage describing the transmission of the sceptre in the second book of the Iliad. A common form of quotation in the rabbinical writings. The passage cited is 1Ki 19:10, 1Ki 19:14.

Vincent: Rom 11:2 - He maketh intercession

He maketh intercession ( ἐντυγχάνει )

See on Rom 8:26. Rev., pleadeth .

Wesley: Rom 11:2 - God hath not rejected that part of his people whom he foreknew

Speaking after the manner of men. For, in fact, knowing and foreknowing are the same thing with God, who knows or sees all things at once, from everlasting to everlasting.

Wesley: Rom 11:2 - Know ye not

That in a parallel case, amidst a general apostasy, when Elijah thought the whole nation was fallen into idolatry, God "knew" there was "a remnant" of true worshippers.

JFB: Rom 11:2-4 - God hath

"did"

JFB: Rom 11:2-4 - not cast away his people

That is, wholly

JFB: Rom 11:2-4 - which he foreknew

On the word "foreknew," see on Rom 8:29.

JFB: Rom 11:2-4 - Wot

That is, "Know"

JFB: Rom 11:2-4 - ye not that the scripture saith of

Literally, "in," that is, in the section which relates to

JFB: Rom 11:2-4 - Elias? how he maketh intercession

"pleadeth"

JFB: Rom 11:2-4 - against Israel

(The word "saying," which follows, as also the particle "and" before "digged down," should be omitted, as without manuscript authority).

Clarke: Rom 11:2 - God hath not cast away his people which he foreknew

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

Clarke: Rom 11:2 - Wot ye not what the Scripture saith

Wot ye not what the Scripture saith - Ουκ οιδατε, Do ye not know what the Scripture saith? The reference is to 1Ki 19:10, 1Ki 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: -

Calvin: Rom 11:2 - God has not cast away, etc // Know ye not, etc // How he appeals to God, etc // I have reserved for myself seven thousand, etc // So then also at this time, etc

2.God has not cast away, etc This is a negative answer, accompanied with a qualifying clause; for had the Apostle unreservedly denied that the people were rejected, he would have been inconsistent with himself; but by adding a modification, he shows it to be such a rejection, as that God’s promise is not thereby made void. So the answer may be divided into two parts, — that God has by no means cast away the whole race of Abraham, contrary to the tenor of his own covenant, — and that yet the fruit of adoption does not exist in all the children of the flesh, for secret election precedes. Thus general rejection could not have caused that no seed should be saved; for the visible body of the people was in such a manner rejected, that no member of the spiritual body of Christ was cut off.

If any one asks, “Was not circumcision a common symbol of God’s favor to all the Jews, so that they ought to have been all counted his people?” To this the obvious answer is, — That as outward calling is of itself ineffectual without faith, the honor which the unbelieving refuse when offered, is justly taken from them. Thus a special people remain, in whom God exhibits an evidence of his faithfulness; and Paul derives the origin of constancy from secret election. For it is not said here that God regards faith, but that he stands to his own purpose, so as not to reject the people whom he has foreknown.

And here again must be noticed what I have before reminded you of, — that by the verb foreknow, is not to be understood a foresight, I know not what, by which God foresees what sort of being any one will be, but that good pleasure, according to which he has chosen those as sons to himself, who, being not yet born, could not have procured for themselves his favor. ³³⁹ So he says to the Galatians, that they had been known by God, (Gal 4:9); for he had anticipated them with his favor, so as to call them to the knowledge of Christ. We now perceive, that though universal calling may not bring forth fruit, yet the faithfulness of God does not fail, inasmuch as he always preserves a Church, as long as there are elect remaining; for though God invites all people indiscriminately to himself, yet he does not inwardly draw any but those whom he knows to be his people, and whom he has given to his Son, and of whom also he will be the faithful keeper to the end.

Know ye not, etc As there were so few of the Jews who had believed in Christ, hardly another conclusion could have been drawn from this small number, but that the whole race of Abraham had been rejected; and creep in might this thought, — that in so vast a ruin no sign of God’s favor appeared: for since adoption was the sacred bond by which the children of Abraham were kept collected under the protection of God, it was by no means probable, unless that had ceased, that the people should be miserably and wretchedly dispersed. To remove this offense, Paul adopts a most suitable example; for he relates, that in the time of Elias there was such a desolation, that there remained no appearance of a Church, and yet, that when no vestige of God’s favor appeared, the Church of God was, as it were, hid in the grave, and was thus wonderfully preserved.

It hence follows, that they egregiously mistake who form an opinion of the Church according to their own perceptions. And surely if that celebrated Prophet, who was endued with so enlightened a mind, was so deceived, when he attempted by his own judgment to form an estimate of God’s people, what shall be the case with us, whose highest perspicuity, when compared with his, is mere dullness? Let us not then determine any thing rashly on this point; but rather let this truth remain fixed in our hearts — that the Church, though it may not appear to our eyes, is sustained by the secret providence of God. Let it also be remembered by us, that they are foolish and presumptuous who calculate the number of the elect according to the extent of their own perception: for God has a way, easy to himself, hidden from us, by which he wonderfully preserves his elect, even when all things seem to us past all remedy.

And let readers observe this, — that Paul distinctly compares here, and elsewhere, the state of things in his time with the ancient condition of the Church, and that it serves in no small degree to confirm our faith, when we bear in mind, that nothing happens to us, at this day, which the holy Fathers had not formerly experienced: for novelty, we know, is a grievous engine to torment weak minds.

As to the words, In Elias, I have retained the expression of Paul; for it may mean either in the history or in the business of Elias; though it seems to me more probable, that Paul has followed the Hebrew mode of speaking; for ב , beth, which is rendered in the Greek by ἐν, in, is often taken in Hebrew for of

How he appeals to God, etc ³⁴⁰ It was certainly a proof how much Elias honored the Lord, that for the glory of his name he hesitated not to make himself an enemy to his own nation, and to pray for their utter ruin, because he thought that the religion and worship of God had perished among them: but he was mistaken in charging the whole nation, himself alone excepted, with that impiety, for which he wished them to be severely visited. There is however in this passage, which Paul quotes, no imprecation, but a complaint only: but as he complains in such a way as to despair of the whole people, there is no doubt but that he gave them up to destruction. Let us then especially notice what is said of Elias, which was this, — that when impiety had everywhere prevailed, and overspread almost the whole land, he thought that he was left alone.

I have reserved for myself seven thousand, etc Though you may take this finite for an indefinite number, it was yet the Lord’s design to specify a large multitude. Since then the grace of God prevails so much in an extreme state of things, let us not lightly give over to the devil all those whose piety does not openly appear to us. It also ought to be fully imprinted on our minds, — that however impiety may everywhere prevail, and dreadful confusion spread on every side, yet the salvation of many remains secured under the seal of God. ³⁴¹ But that no one may under this error indulge his own sloth, as many seek hiding-places for their vices in the hidden providences of God, it is right to observe again, — that they only are said to be saved who continue sound and unpolluted in the faith of God. This circumstance in the case ought also to be noticed, — that those only remained safe who did not prostitute their body, no, not even by an external act of dissimulation, to the worship of idols; for he not only ascribes to them a purity of mind, but that they had also kept their body from being polluted by any filthiness of superstition. ³⁴²

So then also at this time, etc He applies the example to his own age; and to make all things alike, he calls God’s people a remnant, that is, in comparison with the vast number in whom impiety prevailed: and alluding at the same time to the prophecy he had quoted from Isaiah, he shows, that in the midst of a miserable and confused desolation the faithfulness of God yet shone forth, for there was still some remnant: and in order more fully to confirm this, he expressly calls them a remnant that survived through the grace of God: and thus he bore witness that God’s election is unchangeable, according to what the Lord said to Elias, — that where the whole people had fallen away to idolatry, he had reserved for himself seven thousand: and hence we conclude, that through his kindness they were delivered from destruction. Nor does he simply speak of grace; but he now calls our attention also to election, that we may learn reverently to rely on the hidden purpose of God.

One thing then that is laid down is, — that few are saved in comparison with the vast number of those who assume the name of being God’s people; the other is, — that those are saved by God’s power whom he has chosen with no regard to any merit. The election of grace is a Hebrew idiom for gratuitous election.

Defender: Rom 11:2 - foreknew

God's "foreknowledge," as is evident from His calling of Israel long before Israel was a nation, involves not just pre-knowledge but pre-planning.

Defender: Rom 11:2 - scripture saith

Rom 11:2-4 gives Paul's application of Elijah's experience to the doctrine of Israel's remnant of believers during the age of the church (1Ki 19:8-19). They constitute the true Israel, even while Jewish and Gentile Christians serve together in the church."

TSK: Rom 11:2 - which he foreknew // Wot // of Elias // how he maketh

which he foreknew : Rom 8:29, Rom 8:30, Rom 9:6, Rom 9:23; Act 13:48, Act 15:18; 1Pe 1:2

Wot : Gen 44:15; Exo 32:1; Act 3:17, Act 7:40; Phi 1:22

of Elias : Gr. in Elias, Or, by Elias; εν [Strong’ s G1722], corresponding to the Hebrew ב , not infrequently having this signification. Neh 9:30; Luk 4:1; 1Co 6:2; Heb 1:1

how he maketh : Or ""how he addresses God respecting Israel;"" κατα [Strong’ s G2596] having frequently this meaning. (See 1Co 15:15.) Num 16:15; Jer 18:19-23; Joh 4:1-3, Joh 4:11

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Poole: Rom 11:2 - God hath not cast away his people which he foreknew // Wot ye not what the Scripture saith of Elias? // How he maketh intercession to God against Israel

God hath not cast away his people which he foreknew: here he makes a further answer to the forementioned objection: by way of distinction, he distinguishs the people of God into such as are foreknown, and such as are not foreknown: and as for the former of these, he says, they are not rejected of God. By such as are foreknown of God, he means those that are elected and predestinated to eternal life, Rom 8:29 : a foreknowledge with approbation is implied and intended, Joh 10:14 2Ti 2:19 .

Wot ye not what the Scripture saith of Elias? Here is a third answer to the objection in Rom 11:1 , and it is taken from an instance in Elias, which the Jews were well acquainted with. He cites or brings a book case for it. And he the rather brings this instance, lest the Jews should accuse him of insolency, for that he had spoken before only of himself; and therefore he gives them to understand, that there were many other believing Israelites, as well as himself, though possibly they were unknown to them. You know (saith he) what the Scripture saith of Elias, 1Ki 19:1-21 .

How he maketh intercession to God against Israel i.e. against the ten tribes, who were generally revolted from God, and fallen to idolatry: against those he complained, or those he impeached, ripping up their impieties, as in the following words.

Gill: Rom 11:2 - God hath not cast away his people which he foreknew // wot ye not what the Scripture saith of Elias // how he maketh intercession to God against Israel, saying

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 מדבר קטיגורייא על ישראל, "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.