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■ 로마서 11장
1. 그러므로 내가 말하노니 하나님이 자기 백성을 버리셨느뇨 그럴 수 없느니라 나도 이스라엘인이요 아브라함의 씨에서 난 자요 베냐민 지파라
I say then , Hath God cast away his people ? God forbid . For I also am an Israelite , of the seed of Abraham , of the tribe of Benjamin .
2. 하나님이 그 미리 아신 자기 백성을 버리지 아니하셨나니 너희가 성경이 엘리야를 가리켜 말한 것을 알지 못하느냐 저가 이스라엘을 하나님께 송사하되
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 ,
3. 주여 저희가 주의 선지자들을 죽였으며 주의 제단들을 헐어버렸고 나만 남았는데 내 목숨도 찾나이다 하니
Lord , they have killed thy prophets , and digged down thine altars ; and I am left alone , and they seek my life .
4. 저에게 하신 대답이 무엇이뇨 내가 나를 위하여 바알에게 무릎을 꿇지 아니한 사람 칠천을 남겨 두었다 하셨으니
But what saith the answer of God unto him ? I have reserved to myself seven thousand men , who have not bowed the knee to the image of Baal .
5. 그런즉 이와 같이 이제도 은혜로 택하심을 따라 남은 자가 있느니라
Even so then at this present time also there is a remnant according to the election of grace .
6. 만일 은혜로 된 것이면 행위로 말미암지 않음이니 그렇지 않으면 은혜가 은혜 되지 못하느니라
And if by grace , then is it no more of works : otherwise grace is no more grace . But if it be of works , then is it no more grace : otherwise work is no more work .
7. 그런즉 어떠하뇨 이스라엘이 구하는 그것을 얻지 못하고 오직 택하심을 입은 자가 얻었고 그 남은 자들은 완악하여졌느니라
What then ? Israel hath not obtained that which he seeketh for ; but the election hath obtained it , and the rest were blinded
8. 기록된 바 하나님이 오늘날까지 저희에게 혼미한 심령과 보지 못할 눈과 듣지 못할 귀를 주셨다 함과 같으니라
(According as it is written , God hath given them the spirit of slumber , eyes that they should not see , and ears that they should not hear ;) unto this day .
9. 또 다윗이 가로되 저희 밥상이 올무와 덫과 거치는 것과 보응이 되게 하옵시고
And David saith , Let their table be made a snare , and a trap , and a stumblingblock , and a recompence unto them :
10. 저희 눈은 흐려 보지 못하고 저희 등은 항상 굽게 하옵소서 하였느니라
Let their eyes be darkened , that they may not see , and bow down their back alway .
11. 그러므로 내가 말하노니 저희가 넘어지기까지 실족하였느뇨 그럴 수 없느니라 저희의 넘어짐으로 구원이 이방인에게 이르러 이스라엘로 시기나게 함이니라
I say then , Have they stumbled that they should fall ? God forbid : but rather through their fall salvation is come unto the Gentiles , for to provoke them to jealousy .
12. 저희의 넘어짐이 세상의 부요함이 되며 저희의 실패가 이방인의 부요함이 되거든 하물며 저희의 충만함이리요
Now if the fall of them be the riches of the world , and the diminishing of them the riches of the Gentiles ; how much more their fulness ?
13. 내가 이방인인 너희에게 말하노라 내가 이방인의 사도인 만큼 내 직분을 영광스럽게 여기노니
For I speak to you Gentiles , inasmuch as I am the apostle of the Gentiles , I magnify mine office :
14. 이는 곧 내 골육을 아무쪼록 시기케 하여 저희 중에서 얼마를 구원하려 함이라
If by any means I may provoke to emulation them which are my flesh , and might save some of them .
15. 저희를 버리는 것이 세상의 화목이 되거든 그 받아들이는 것이 죽은 자 가운데서 사는 것이 아니면 무엇이리요
For if the casting away of them be the reconciling of the world , what shall the receiving of them be, but life from the dead ?
16. 제사하는 처음 익은 곡식 가루가 거룩한즉 떡덩이도 그러하고 뿌리가 거룩한즉 가지도 그러하니라
For if the firstfruit be holy , the lump is also holy: and if the root be holy , so are the branches .
17. 또한 가지 얼마가 꺾여졌는데 돌감람나무인 네가 그들 중에 접붙임이 되어 참감람나무 뿌리의 진액을 함께 받는 자 되었은즉
And if some of the branches be broken off , and thou , being a wild olive tree , wert graffed in among them , and with them partakest of the root and fatness of the olive tree ;
18. 그 가지들을 향하여 자긍하지 말라 자긍할지라도 네가 뿌리를 보전하는 것이 아니요 뿌리가 너를 보전하는 것이니라
Boast not against the branches . But if thou boast , thou bearest not the root , but the root thee .
19. 그러면 네 말이 가지들이 꺾이운 것은 나로 접붙임을 받게 하려함이라 하리니
Thou wilt say then , The branches were broken off , that I might be graffed in .
20. 옳도다 저희는 믿지 아니하므로 꺾이우고 너는 믿으므로 섰느니라 높은 마음을 품지 말고 도리어 두려워하라
Well ; because of unbelief they were broken off , and thou standest by faith . Be not highminded , but fear :
21. 하나님이 원 가지들도 아끼지 아니하셨은즉 너도 아끼지 아니하시리라
For if God spared not the natural branches , take heed lest he also spare not thee .
22. 그러므로 하나님의 인자와 엄위를 보라 넘어지는 자들에게는 엄위가 있으니 너희가 만일 하나님의 인자에 거하면 그 인자가 너희에게 있으리라 그렇지 않으면 너도 찍히는 바 되리라
Behold therefore the goodness and severity of God : on them which fell , severity ; but toward thee , goodness , if thou continue in his goodness : otherwise thou also shalt be cut off .
23. 저희도 믿지 아니하는 데 거하지 아니하면 접붙임을 얻으리니 이는 저희를 접붙이실 능력이 하나님께 있음이라
And they also , if they abide not still in unbelief , shall be graffed in : for God is able to graff them in again .
24. 네가 원 돌감람나무에서 찍힘을 받고 본성을 거스려 좋은 감람나무에 접붙임을 얻었은즉 원 가지인 이 사람들이야 얼마나 더 자기 감람나무에 접붙이심을 얻으랴
For if thou wert cut out of the olive tree which is wild by nature , and wert graffed contrary to nature into a good olive tree : how much more shall these , which be the natural branches, be graffed into their own olive tree ?
25. 형제들아 너희가 스스로 지혜있다 함을 면키 위하여 이 비밀을 너희가 모르기를 내가 원치 아니하노니 이 비밀은 이방인의 충만한 수가 들어오기까지 이스라엘의 더러는 완악하게 된 것이라
For I would not , brethren , that ye should be ignorant of this mystery , lest ye should be wise in your own conceits ; that blindness in part is happened to Israel , until the fulness of the Gentiles be come in .
26. 그리하여 온 이스라엘이 구원을 얻으리라 기록된 바 구원자가 시온에서 오사 야곱에게서 경건치 않은 것을 돌이키시겠고
And so all Israel shall be saved : as it is written , There shall come out of Sion the Deliverer , and shall turn away ungodliness from Jacob :
27. 내가 저희 죄를 없이 할 때에 저희에게 이루어질 내 언약이 이것이라 함과 같으니라
For this is my covenant unto them , when I shall take away their sins .
28. 복음으로 하면 저희가 너희를 인하여 원수 된 자요 택하심으로 하면 조상들을 인하여 사랑을 입은 자라
As concerning the gospel , they are enemies for your sakes : but as touching the election , they are beloved for the fathers’ sakes .
29. 하나님의 은사와 부르심에는 후회하심이 없느니라
For the gifts and calling of God are without repentance .
30. 너희가 전에 하나님께 순종치 아니하더니 이스라엘의 순종치 아니함으로 이제 긍휼을 입었는지라
For as ye in times past have not believed God , yet have now obtained mercy through their unbelief :
31. 이와 같이 이 사람들이 순종치 아니하니 이는 너희에게 베푸시는 긍휼로 이제 저희도 긍휼을 얻게 하려 하심이니라
Even so have these also now not believed , that through your mercy they also may obtain mercy .
32. 하나님이 모든 사람을 순종치 아니하는 가운데 가두어 두심은 모든 사람에게 긍휼을 베풀려 하심이로다
For God hath concluded them all in unbelief , that he might have mercy upon all .
33. 깊도다 하나님의 지혜와 지식의 부요함이여 그의 판단은 측량치 못할 것이며 그의 길은 찾지 못할 것이로다
O the depth of the riches both of the wisdom and knowledge of God ! how unsearchable are his judgments , and his ways past finding out !
34. 누가 주의 마음을 알았느뇨 누가 그의 모사가 되었느뇨
For who hath known the mind of the Lord ? or who hath been his counsellor ?
35. 누가 주께 먼저 드려서 갚으심을 받겠느뇨
Or who hath first given to him , and it shall be recompensed unto him again ?
36. 이는 만물이 주에게서 나오고 주로 말미암고 주에게로 돌아감이라 영광이 그에게 세세에 있으리로다 아멘
For of him , and through him , and to him , are all things : to whom be glory for ever . Amen .
■ 주석 보기
【롬11:1 JFB】롬11:1-36. Same Subject Continued and Concluded—The Ultimate Inbringing of All Israel, to Be, with the Gentiles, One Kingdom of God on the Earth.
1. I say then, Hath—"Did"
God cast away his people? God forbid—Our Lord did indeed announce that "the kingdom of God should be taken from Israel" (마21:41); and when asked by the Eleven, after His resurrection, if He would at that time "restore the kingdom to Israel," His reply is a virtual admission that Israel was in some sense already out of covenant (행1:9). Yet here the apostle teaches that, in two respects, Israel was not "cast away"; First, Not totally; Second, Not finally.First, Israel is not wholly cast away.
for I also am an Israelite—See 빌3:5, and so a living witness to the contrary.
of the seed of Abraham—of pure descent from the father of the faithful.
of the tribe of Benjamin—(빌3:5), that tribe which, on the revolt of the ten tribes, constituted, with Judah, the one faithful kingdom of God (왕상12:21), and after the captivity was, along with Judah, the kernel of the Jewish nation (스4:1; 10:9).
【롬11:1 CWC】These chapters carry us back to the third where Paul proved the lost condition of the Jew as well as the Gentile. But if this were so it might be charged that the Old Testament promises to Israel had failed, which he now shows is not the case. His line of argument is threefold: first, some of Israel were already saved (c. 9); secondly, all of Israel might be saved but for unbelief (c. 10); thirdly, all of Israel would be saved ultimately (c. 11).
1. Chapter 9 might be divided thus: (a) The apostle's solicitude for Israel (vv. 1-5), whose seven-fold privilege he names. There is a difficulty of interpretation in verse 3, which might be helped by a slight variation in the translation, which some have rendered: "I have great heaviness * * * for my brethren (for I myself were wishing to be accursed from Christ)." The thought may be that he is expressing sympathy with them in their spiritual darkness, because he was once in a like case, (b) The fact that some of Israel were saved (vv. 6-13). The Word of God had taken some effect for there were Israelites who had believed, and were now counted not only as Abraham's natural posterity but his spiritual children. This principle of selection was illustrated in the choice of Jacob over Esau. "Hated" (v. 13), must not be understood of arbitrary wrath, but only as expressing choice, (c) The sovereignty of God in such a choice is defended (vv. 14-24), for His mercy is under His sovereign will. The reference to Pharaoh must not be understood of arbitrary action on God's part, but as involving the free choice of the wicked monarch. God did not put forth effort to change that choice, so that the hardening of his heart was the penal consequence of his folly, (d) The Old Testament predicted the rejection of Israel and the calling of the Gentiles (vv. 25-33). (Cf. 호1:10, 2:23; 사10:22, 23, etc.)
2. The whole of chapter 10 shows that the rejection of Judah is due to their unbelief, i. e., to their desire to work out under the law a character or righteousness which would satisfy God, instead of accepting a righteousness from Him by faith (vv. 3, 4 cf. with v. 10).
3. Chapter 11 shows that the setting aside of the nation has not been perpetual. In the first place, there was a remnant of the faithful even at the present time, of whom the apostle was one (vv. 1-6). Indeed, there always had been such a remnant. There was one in Elijah's day (cf. vv. 2-7 with 왕상19:18). There was one in Isaiah's day (사1:9). During the captivity there was such a remnant, and at the end of the 70 years a remnant returned to the land. Look at 눅2:38 for one at the period of the first advent of Christ. There are believing Jews in our day who constitute such a class, and we have seen in our Old Testament studies that the prophecies focus on the deliverance of the remnant during the tribulation (계7:3-8). It is of the hopes and fears of this last-named that the Millennial psalms treat.
In the second place this chapter indicates that the national blindness of the Jews had been foretold (vv. 7-10). But in the providence of God it gave an opportunity to the Gentiles (vv. 11, 12), which the latter are warned to profit by (vv. 13-22). hroughout this warning there are several intimations of the restoration of Israel as a nation (vv. 12, 15, 16). This is what is meant by "their fullness," "the receiving of them," etc. The "first-fruit" and the "root" are Abraham, and the "lump" and the "branches" the offspring that came from him.
Finally, it is definitely stated that the nation shall be restored (vv. 23-36), by which is meant the faithful remnant at the end of the age. The "fullness of the Gentiles" (v. 25) means the completion of God's purpose in them at that time, i. e., the whole body of Christ, the Church, will have been called out from among them, and caught up to meet Him in the air (살전4:13-18). Observe the reference to Christ's second coming in verse 26, and to the fulfillment of God's original promise to Abraham in verse 29. "Without repentance" means without a change of mind on His part.
【롬11:1 MHCC】There was a chosen remnant of believing Jews, who had righteousness and life by faith in Jesus Christ. These were kept according to the election of grace. If then this election was of grace, it could not be of works, either performed or foreseen. Every truly good disposition in a fallen creature must be the effect, therefore it cannot be the cause, of the grace of God bestowed on him. Salvation from the first to the last must be either of grace or of debt. These things are so directly contrary to each other that they cannot be blended together. God glorifies his grace by changing the hearts and tempers of the rebellious. How then should they wonder and praise him! The Jewish nation were as in a deep sleep, without knowledge of their danger, or concern about it; having no sense of their need of the Saviour, or of their being upon the borders of eternal ruin. David, having by the Spirit foretold the sufferings of Christ from his own people, the Jews, foretells the dreadful judgments of God upon them for it, Ps 69. This teaches us how to understand other prayers of David against his enemies; they are prophecies of the judgments of God, not expressions of his own anger. Divine curses will work long; and we have our eyes darkened, if we are bowed down in worldly-mindedness.
【롬11:2 JFB】2-4. God hath—"did"
not cast away his people—that is, wholly
which he foreknew—On the word "foreknew," see on 롬8:29.
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).
【롬11:3 JFB】3. and I am left alone—"I only am left."
【롬11:4 JFB】4. seven thousand, that have not bowed the knee to Baal—not "the image of Baal," according to the supplement of our version.
【롬11:5 JFB】5. Even so at this present time—"in this present season"; this period of Israel's rejection. (See 행1:7, 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 고전4:7; 살후2:13). This establishes our view of the argument on Election in 롬9:1-29, 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 롬9:6.)
【롬11:6 JFB】6. 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 롬4:3, Note 3.)
【롬11:7 JFB】7-10. What then?—How stands the fact?
Israel hath not obtained that which he seeketh for—better, "What Israel is in search of (that is, Justification, or acceptance with God—see on 롬9:31); this he found not; but the election (the elect remnant of Israel) found it, and the rest were hardened," or judicially given over to the "hardness of their own hearts."
【롬11:8 JFB】8. as it is written—(사29:10; 신29:4).
God hath given—"gave"
them the spirit of slumber—"stupor"
unto this day—"this present day."
【롬11:9 JFB】9. And David saith—(시69:23), which in such a Messianic psalm must be meant of the rejecters of Christ.
Let their table, &c.—that is, Let their very blessings prove a curse to them, and their enjoyments only sting and take vengeance on them.
【롬11:10 JFB】10. Let their eyes be darkened … and bow down their back alway—expressive either of the decrepitude, or of the servile condition, to come on the nation through the just judgment of God. The apostle's object in making these quotations is to show that what he had been compelled to say of the then condition and prospects of his nation was more than borne out by their own Scriptures. But, Secondly, God has not cast away His people finally. The illustration of this point extends, 롬11:11-31.
【롬11:11 JFB】11. I say then, Have they stumbled—"Did they stumble"
that they should fall? God forbid; but—the supplement "rather" is better omitted.
through their fall—literally, "trespass," but here best rendered "false step" [De Wette]; not "fall," as in our version.
salvation is come to the Gentiles, to provoke them to jealousy—Here, as also in 롬10:19 (quoted from 신32:21), we see that emulation is a legitimate stimulus to what is good.
【롬11:11 MHCC】The gospel is the greatest riches of every place where it is. As therefore the righteous rejection of the unbelieving Jews, was the occasion of so large a multitude of the Gentiles being reconciled to God, and at peace with him; the future receiving of the Jews into the church would be such a change, as would resemble a general resurrection of the dead in sin to a life of righteousness. Abraham was as the root of the church. The Jews continued branches of this tree till, as a nation, they rejected the Messiah; after that, their relation to Abraham and to God was, as it were, cut off. The Gentiles were grafted into this tree in their room; being admitted into the church of God. Multitudes were made heirs of Abraham's faith, holiness and blessedness. It is the natural state of every one of us, to be wild by nature. Conversion is as the grafting in of wild branches into the good olive. The wild olive was often ingrafted into the fruitful one when it began to decay, and this not only brought forth fruit, but caused the decaying olive to revive and flourish. The Gentiles, of free grace, had been grafted in to share advantages. They ought therefore to beware of self-confidence, and every kind of pride or ambition; lest, having only a dead faith, and an empty profession, they should turn from God, and forfeit their privileges. If we stand at all, it is by faith; we are guilty and helpless in ourselves, and are to be humble, watchful, afraid of self-deception, or of being overcome by temptation. Not only are we at first justified by faith, but kept to the end in that justified state by faith only; yet, by a faith which is not alone, but which worketh by love to God and man.
【롬11:12 JFB】12. Now if the fall of them—"But if their trespass," or "false step"
be the riches of the—Gentile
world—as being the occasion of their accession to Christ.
and the diminishing of them—that is, the reduction of the true Israel to so small a remnant.
the riches of the Gentiles; how much more their fulness!—that is, their full recovery (see on 롬11:26); that is, "If an event so untoward as Israel's fall was the occasion of such unspeakable good to the Gentile world, of how much greater good may we expect an event so blessed as their full recovery to be productive?"
【롬11:13 JFB】13, 14. I speak—"am speaking"
to you Gentiles—another proof that this Epistle was addressed to Gentile believers. (See on 롬1:13).
I magnify—"glorify"
mine office—The clause beginning with "inasmuch" should be read as a parenthesis.
【롬11:14 JFB】14. If … I may provoke, &c. (See on 롬11:11.)
my flesh—Compare 사58:7.
【롬11:15 JFB】15. For if the casting away of them—The apostle had denied that they were east away (롬11:1); here he affirms it. But both are true; they were cast away, though neither totally nor finally, and it is of this partial and temporary rejection that the apostle here speaks.
be the reconciling of the—Gentile
world, what shall the receiving of them be, but life from the dead?—The reception of the whole family of Israel, scattered as they are among all nations under heaven, and the most inveterate enemies of the Lord Jesus, will be such a stupendous manifestation of the power of God upon the spirits of men, and of His glorious presence with the heralds of the Cross, as will not only kindle devout astonishment far and wide, but so change the dominant mode of thinking and feeling on all spiritual things as to seem like a resurrection from the dead.
【롬11:16 JFB】16. For—"But"
if the first-fruit be holy, the lump is also holy; and if the root … so the branches—The Israelites were required to offer to God the first-fruits of the earth—both in their raw state, in a sheaf of newly reaped grain (레23:10, 11), and in their prepared state, made into cakes of dough (민15:19-21)—by which the whole produce of that season was regarded as hallowed. It is probable that the latter of these offerings is here intended, as to it the word "lump" best applies; and the argument of the apostle is, that as the separation unto God of Abraham, Isaac, and Jacob, from the rest of mankind, as the parent stem of their race, was as real an offering of first-fruits as that which hallowed the produce of the earth, so, in the divine estimation, it was as real a separation of the mass or "lump" of that nation in all time to God. The figure of the "root" and its "branches" is of like import—the consecration of the one of them extending to the other.
【롬11:17 JFB】17, 18. And if—rather, "But if"; that is, "If notwithstanding this consecration of Abraham's race to God.
some of the branches—The mass of the unbelieving and rejected Israelites are here called "some," not, as before, to meet Jewish prejudice (see on 롬3:3, and on "not all" in 롬10:16), but with the opposite view of checking Gentile pride.
and thou, being a wild olive, wert—"wast"
grafted in among them—Though it is more usual to graft the superior cutting upon the inferior stem, the opposite method, which is intended here, is not without example.
and with them partakest—"wast made partaker," along with the branches left, the believing remnant.
of the root and fatness of the olive tree—the rich grace secured by covenant to the true seed of Abraham.
【롬11:18 JFB】18. Boast not against the—rejected
branches. But if thou—"do"
boast—remember that
thou bearest not—"it is not thou that bearest"
the root, but the root thee—"If the branches may not boast over the root that bears them, then may not the Gentile boast over the seed of Abraham; for what is thy standing, O Gentile, in relation to Israel, but that of a branch in relation to the root? From Israel hath come all that thou art and hast in the family of God; for "salvation is of the Jews" (요4:22).
【롬11:19 JFB】19-21. Thou wilt say then—as a plea for boasting.
The branches were broken off, that I might be grafted in.
【롬11:20 JFB】20. Well—"Be it so, but remember that"
because of unbelief they were broken off, and thou standest—not as a Gentile, but solely
by faith—But as faith cannot live in those "whose soul is lifted up" (합2:4).
Be not high-minded, but fear—(잠28:14; 빌2:12):
【롬11:21 JFB】21. For if God spared not the natural branches—sprung from the parent stem.
take heed lest he also spare not thee—a mere wild graft. The former might, beforehand, have been thought very improbable; but, after that, no one can wonder at the latter.
【롬11:22 JFB】22, 23. Behold therefore the goodness and severity of God: on them that fell, severity—in rejecting the chosen seed.
but toward thee, goodness—"God's goodness" is the true reading, that is, His sovereign goodness in admitting thee to a covenant standing who before wert a "stranger to the covenants of promise" (엡2:12-20).
if thou continue in his goodness—in believing dependence on that pure goodness which made thee what thou art.
【롬11:22 MHCC】Of all judgments, spiritual judgments are the sorest; of these the apostle is here speaking. The restoration of the Jews is, in the course of things, far less improbable than the call of the Gentiles to be the children of Abraham; and though others now possess these privileges, it will not hinder their being admitted again. By rejecting the gospel, and by their indignation at its being preached to the Gentiles, the Jews were become enemies to God; yet they are still to be favoured for the sake of their pious fathers. Though at present they are enemies to the gospel, for their hatred to the Gentiles; yet, when God's time is come, that will no longer exist, and God's love to their fathers will be remembered. True grace seeks not to confine God's favour. Those who find mercy themselves, should endeavour that through their mercy others also may obtain mercy. Not that the Jews will be restored to have their priesthood, and temple, and ceremonies again; an end is put to all these; but they are to be brought to believe in Christ, the true become one sheep-fold with the Gentiles, under Christ the Great Shepherd. The captivities of Israel, their dispersion, and their being shut out from the church, are emblems of the believer's corrections for doing wrong; and the continued care of the Lord towards that people, and the final mercy and blessed restoration intended for them, show the patience and love of God.
【롬11:23 JFB】23. And they also—"Yea, and they"
if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again—This appeal to the power of God to effect the recovery of His ancient people implies the vast difficulty of it—which all who have ever labored for the conversion of the Jews are made depressingly to feel. That intelligent expositors should think that this was meant of individual Jews, reintroduced from time to time into the family of God on their believing on the Lord Jesus, is surprising; and yet those who deny the national recovery of Israel must and do so interpret the apostle. But this is to confound the two things which the apostle carefully distinguishes. Individual Jews have been at all times admissible, and have been admitted, to the Church through the gate of faith in the Lord Jesus. This is the "remnant, even at this present time, according to the election of grace," of which the apostle, in the first part of the chapter, had cited himself as one. But here he manifestly speaks of something not then existing, but to be looked forward to as a great future event in the economy of God, the reingrafting of the nation as such, when they "abide not in unbelief." And though this is here spoken of merely as a supposition (if their unbelief shall cease)—in order to set it over against the other supposition, of what will happen to the Gentiles if they shall not abide in the faith—the supposition is turned into an explicit prediction in the verses following.
【롬11:24 JFB】24. For if thou wert cut—"wert cut off"
from the olive tree, which is wild by nature, and wast grafted contrary to nature into a good olive tree; how much more shall these, &c.—This is just the converse of 롬11:21: "As the excision of the merely engrafted Gentiles through unbelief is a thing much more to be expected than was the excision of the natural Israel, before it happened; so the restoration of Israel, when they shall be brought to believe in Jesus, is a thing far more in the line of what we should expect, than the admission of the Gentiles to a standing which they never before enjoyed."
【롬11:25 JFB】25. For I would not … that ye should be ignorant of this mystery—The word "mystery," so often used by our apostle, does not mean (as with us) something incomprehensible, but "something before kept secret, either wholly or for the most part, and now only fully disclosed" (compare 롬16:25; 고전2:7-10; 엡1:9, 10; 3:3-6, 9, 10).
lest ye should be wise in your own conceits—as if ye alone were in all time coming to be the family of God.
that blindness—"hardness"
in part is happened to—"hath come upon"
Israel—that is, hath come partially, or upon a portion of Israel.
until the fulness of the Gentiles be—"have"
come in—that is, not the general conversion of the world to Christ, as many take it; for this would seem to contradict the latter part of this chapter, and throw the national recovery of Israel too far into the future: besides, in 롬11:15, the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about the general conversion of the world—but, "until the Gentiles have had their full time of the visible Church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought in." (See Lu 21:24).
【롬11:26 JFB】26, 27. And so all Israel shall be saved—To understand this great statement, as some still do, merely of such a gradual inbringing of individual Jews, that there shall at length remain none in unbelief, is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So Tholuck, Meyer, De Wette, Philippi, Alford, Hodge). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. First, as it is written, There shall come out of Sion the Deliverer, and
shall—or, according to what seems the true reading, without the "and"—"He shall"
turn away ungodliness from Jacob—The apostle, having drawn his illustrations of man's sinfulness chiefly from 시14:1-7 and 사59:1-21, now seems to combine the language of the same two places regarding Israel's salvation from it [Bengel]. In the one place the Psalmist longs to see the "salvation of Israel coming out of Zion" (시14:7); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or 'for') Zion" (사59:20). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory (시20:2; 110:2; 사31:9), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces that He "shall come to (or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He shall come "to turn away ungodliness from Jacob," this is taken from the Septuagint version, and seems to indicate a different reading of the original text. The sense, however, is substantially the same in both. Second,
【롬11:27 JFB】27. For—rather, "and" (again); introducing a new quotation.
this is my covenant with them—literally, "this is the covenant from me unto them."
when I shall take away their sins—This, we believe, is rather a brief summary of 렘31:31-34 than the express words of any prediction, Those who believe that there are no predictions regarding the literal Israel in the Old Testament, that stretch beyond the end of the Jewish economy, are obliged to view these quotations by the apostle as mere adaptations of Old Testament language to express his own predictions [Alexander on Isaiah, &c.]. But how forced this is, we shall presently see.
【롬11:28 JFB】28, 29. As concerning the Gospel they are enemies for your sakes—that is, they are regarded and treated as enemies (in a state of exclusion through unbelief, from the family of God) for the benefit of you Gentiles; in the sense of 롬11:11, 15.
but as touching, the election—of Abraham and his seed.
they are beloved—even in their state of exclusion for the fathers' sakes.
【롬11:29 JFB】29. For the gifts and calling—"and the calling"
of God are without repentance—"not to be," or "cannot be repented of." By the "calling of God," in this case, is meant that sovereign act by which God, in the exercise of His free choice, "called" Abraham to be the father of a peculiar people; while "the gifts of God" here denote the articles of the covenant which God made with Abraham, and which constituted the real distinction between his and all other families of the earth. Both these, says the apostle, are irrevocable; and as the point for which he refers to this at all is the final destiny of the Israelitish nation, it is clear that the perpetuity through all time of the Abrahamic covenant is the thing here affirmed. And lest any should say that though Israel, as a nation, has no destiny at all under the Gospel, but as a people disappeared from the stage when the middle wall of partition was broken down, yet the Abrahamic covenant still endures in the spiritual seed of Abraham, made up of Jews and Gentiles in one undistinguished mass of redeemed men under the Gospel—the apostle, as if to preclude that supposition, expressly states that the very Israel who, as concerning the Gospel, are regarded as "enemies for the Gentiles' sakes," are "beloved for the fathers' sakes"; and it is in proof of this that he adds, "For the gifts and the calling of God are without repentance." But in what sense are the now unbelieving and excluded children of Israel "beloved for the fathers' sakes?" Not merely from ancestral recollections, as one looks with fond interest on the child of a dear friend for that friend's sake [Dr. Arnold]—a beautiful thought, and not foreign to Scripture, in this very matter (see 대하20:7; 사41:8)—but it is from ancestral connections and obligations, or their lineal descent from and oneness in covenant with the fathers with whom God originally established it. In other words, the natural Israel—not "the remnant of them according to the election of grace," but THE NATION, sprung from Abraham according to the flesh—are still an elect people, and as such, "beloved." The very same love which chose the fathers, and rested on the fathers as a parent stem of the nation, still rests on their descendants at large, and will yet recover them from unbelief, and reinstate them in the family of God.
【롬11:30 JFB】30, 31. For as ye in times past have not believed—or, "obeyed"
God—that is, yielded not to God "the obedience of faith," while strangers to Christ.
yet now have obtained mercy through—by occasion of
their unbelief—(See on 롬11:11; 롬11:15; 롬11:28).
【롬11:31 JFB】31. Even so have these—the Jews.
now not believed—or, "now been disobedient"
that through your mercy—the mercy shown to you.
they also may obtain mercy—Here is an entirely new idea. The apostle has hitherto dwelt upon the unbelief of the Jews as making way for the faith of the Gentiles—the exclusion of the one occasioning the reception of the other; a truth yielding to generous, believing Gentiles but mingled satisfaction. Now, opening a more cheering prospect, he speaks of the mercy shown to the Gentiles as a means of Israel's recovery; which seems to mean that it will be by the instrumentality of believing Gentiles that Israel as a nation is at length to "look on Him whom they have pierced and mourn for Him," and so to "obtain mercy." (See 고후3:15, 16).
【롬11:32 JFB】32. For God hath concluded them all in unbelief—"hath shut them all up to unbelief"
that he might have mercy upon all—that is, those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews [Fritzsche, Tholuck, Olshausen, De Wette, Philippi, Stuart, Hodge]. Certainly it is not "all mankind individually" [Meyer, Alford]; for the apostle is not here dealing with individuals, but with those great divisions of mankind, Jew and Gentile. And what he here says is that God's purpose was to shut each of these divisions of men to the experience first of an humbled, condemned state, without Christ, and then to the experience of His mercy in Christ.
【롬11:33 JFB】33. Oh, the depth, &c.—The apostle now yields himself up to the admiring contemplation of the grandeur of that divine plan which he had sketched out.
of the riches both of the wisdom and knowledge of God—Many able expositors render this, "of the riches and wisdom and knowledge," &c. [Erasmus, Grotius, Bengel, Meyer, De Wette, Tholuck, Olshausen, Fritzsche, Philippi, Alford, Revised Version]. The words will certainly bear this sense, "the depth of God's riches." But "the riches of God" is a much rarer expression with our apostle than the riches of this or that perfection of God; and the words immediately following limit our attention to the unsearchableness of God's "judgments," which probably means His decrees or plans (시119:75), and of "His ways," or the method by which He carries these into effect. (So Luther, Calvin, Beza, Hodge, &c.). Besides, all that follows to the end of the chapter seems to show that while the Grace of God to guilty men in Christ Jesus is presupposed to be the whole theme of this chapter, that which called forth the special admiration of the apostle, after sketching at some length the divine purposes and methods in the bestowment of this grace, was "the depth of the riches of God's wisdom and knowledge" in these purposes and methods. The "knowledge," then, points probably to the vast sweep of divine comprehension herein displayed; the "wisdom" to that fitness to accomplish the ends intended, which is stamped on all this procedure.
【롬11:33 MHCC】The apostle Paul knew the mysteries of the kingdom of God as well as ever any man; yet he confesses himself at a loss; and despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those who know most in this imperfect state, feel their own weakness most. There is not only depth in the Divine counsels, but riches; abundance of that which is precious and valuable. The Divine counsels are complete; they have not only depth and height, but breadth and length, 엡3:18, and that passing knowledge. There is that vast distance and disproportion between God and man, between the Creator and the creature, which for ever shuts us from knowledge of his ways. What man shall teach God how to govern the world? The apostle adores the sovereignty of the Divine counsels. All things in heaven and earth, especially those which relate to our salvation, that belong to our peace, are all of him by way of creation, through him by way of providence, that they may be to him in their end. Of God, as the Spring and Fountain of all; through Christ, to God, as the end. These include all God's relations to his creatures; if all are of Him, and through Him, all should be to Him, and for Him. Whatever begins, let God's glory be the end: especially let us adore him when we talk of the Divine counsels and actings. The saints in heaven never dispute, but always praise.
【롬11:34 JFB】34, 35. For who hath known the mind of the Lord?—See 욥15:8; 렘23:18.
or who hath been his counsellor—See 사40:13, 14.
【롬11:35 JFB】35. Or who hath first given to him, and it shall be recompensed to him—"and shall have recompense made to him"
again—see 욥35:7; 41:11. These questions, it will thus be seen, are just quotations from the Old Testament, as if to show how familiar to God's ancient people was the great truth which the apostle himself had just uttered, that God's plans and methods in the dispensation of His Grace have a reach of comprehension and wisdom stamped upon them which finite mortals cannot fathom, much less could ever have imagined, before they were disclosed.
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