Rom 11:6-10 | Barnes | STEP | Verse 6. And if by grace , etc. If the fact that any are reserved be by grace, or favour, then it cannot be as a reward of merit. Paul thus takes occasion incidently to combat a favourite notion of the Jews, that we are justified by obedience to the law. He reminds them, that in the time of Elijah it was because God had reserved them; that the same was the case now; and therefore their doctrine of merit could not be true. See . Otherwise grace , etc. If men are justified by their works , it could not be a matter of favour , but was a debt . If it could be that the doctrine of justification by grace could be held, and yet at the same time that the Jewish doctrine of merit was true, then it would follow that grace had changed its nature, or was a different thing from what the word properly signified. The idea of being saved by merit contradicts the very idea of grace . If a man owes me a debt , and pays it, it cannot be said to be done by favour , or by grace . I have a claim on him for it, and there is no favour in his paying his just dues. But if it be of works , etc. Works here mean conformity to the law; and to be saved by works would be to be saved by such conformity as the meritorious cause. Of course there could be no grace or favour in giving what was due ; if there was favour, or grace, then works would lose their essential characteristic, and cease to be the meritorious cause of procuring the blessings. What is paid as a debt is not conferred as a favour . And from this it follows that salvation cannot be partly by grace and partly by works. It is not because men can advance any claims to the favour of God; but from his mere unmerited grace. He that is not willing to obtain eternal life in that way, cannot obtain it at all. The doctrines of election, and of salvation by mere grace, cannot be more explicitly stated than they are in this passage. (g) "if by grace"

Romans 11:6-10

Verse 6. And if by grace, etc. If the fact that any are reserved be by grace, or favour, then it cannot be as a reward of merit. Paul thus takes occasion incidently to combat a favourite notion of the Jews, that we are justified by obedience to the law. He reminds them, that in the time of Elijah it was because God had reserved them; that the same was the case now; and therefore their doctrine of merit could not be true. See Rom 4:4,5, Gall 5:4, Eph 2:8,9.

Otherwise grace, etc. If men are justified by their works, it could not be a matter of favour, but was a debt. If it could be that the doctrine of justification by grace could be held, and yet at the same time that the Jewish doctrine of merit was true, then it would follow that grace had changed its nature, or was a different thing from what the word properly signified. The idea of being saved by merit contradicts the very idea of grace. If a man owes me a debt, and pays it, it cannot be said to be done by favour, or by grace. I have a claim on him for it, and there is no favour in his paying his just dues.

But if it be of works, etc. Works here mean conformity to the law; and to be saved by works would be to be saved by such conformity as the meritorious cause. Of course there could be no grace or favour in giving what was due; if there was favour, or grace, then works would lose their essential characteristic, and cease to be the meritorious cause of procuring the blessings. What is paid as a debt is not conferred as a favour.

And from this it follows that salvation cannot be partly by grace and partly by works. It is not because men can advance any claims to the favour of God; but from his mere unmerited grace. He that is not willing to obtain eternal life in that way, cannot obtain it at all. The doctrines of election, and of salvation by mere grace, cannot be more explicitly stated than they are in this passage.

(g) "if by grace" Rom 4:5, Gall 5:4, Eph 2:8 Verse 7. What then? What is the proper conclusion from this argument?

Israel hath not obtained. That is, the Jews as a people have not obtained that which they sought. They sought the favour of God by their own merit; and as it was impossible to obtain it in that manner, they have, as a people, failed of obtaining his favour at all, and will be rejected.

That which he seeketh for. To wit, salvation by their own obedience to the law.

The election hath. The purpose of choosing, on the part of God, has obtained, or secured, that which the seeking on the part of the Jews could not secure. Or the abstract here may be put for the concrete, and the word "election" may mean the same as the elect. The elect, the reserved, the chosen part of the people, have obtained the favour of God.

Hath obtained it. That is, the favour or mercy of God.

The rest. The great mass of the people who remained in unbelief, and had rejected the Messiah.

Were blinded. The word in the original means, also, were hardened, (επωρωθησαν). It comes from a word which signifies, properly, to become hard, as bones do which are broken and are then united; or as the joints sometimes do when they become callous or stiff. "It was probably applied also to the formation of a hard substance in the eye, a, cataract; and then means the same as to be blinded. Hence, applied to the mind, it means that which is hard, obdurate, insensible, stupid. Thus it is applied to the Jews, and means that they were blind and obstinate. See Mk 6:52, "Their heart was hardened." Rom 8:17, Jn 12:40. The word does not occur in any other place in the New Testament. This verse affirms simply, that "the rest were hardened," but it does not affirm anything about the mode by which it was done. In regard to "the election," it is affirmed that it was of God, Rom 11:4. Of the remainder, the fact of their blindness is simply mentioned, without affirming anything of the cause. See Rom 11:8.

(h) "Israel hath not obtained" Rom 9:31 (1) "blinded" or, "hardened". Verse 8. According as it is written. That is, they are blinded in accordance with what is written. The fact and the manner accord with the ancient declaration. This is recorded in Isa 29:10, and in De 29:4. The same sentiment is found also substantially in Isa 6:9,10. The principal place referred to here, however, is doubtless Isa 29:10, "For the Lord hath poured out upon you the spirit of deep

sleep, and hath closed your eyes; the prophets and your

rulers hath he covered."

The quotation is not, however, literally made either from the Hebrew or the Septuagint; but the sense is preserved. The phrase "according as" means, upon the same principle, or in the same manner.

God hath given. Expressions like this are common in the Scriptures, where God is represented as having an agency in producing the wickedness and stupidity of sinners. See Rom 9:17,18. Mt 13:16; Mk 4:11, Mk 4:12; also 2Thes 2:11. This quotation is not made literally. The Hebrew in Isaiah is, God has poured upon them the spirit of slumber. The sense, however, is retained.

The spirit of slumber. The spirit of slumber is not different from slumber itself. The word spirit is often used thus. The word slumber here is a literal translation of the Hebrew. The Greek word, however, (κατανυξεως), implies also the notion of compunction; and hence in the margin is is rendered remorse. It means any emotion, or any influence whatever, that shall benumb the faculties, and make them insensible. Hence it here means simply insensibility.

Eyes that they should not see, etc. This expression is not taken literally from any single place in the Old Testament; but expresses the general sense of several passages, Isa 6:10, De 29:4. It denotes a state of mind not different from a spirit of slumber. When we sleep, the eyes are insensible to surrounding objects, and the ear to sounds. Though in themselves the organs may be perfect, yet the mind is as though they were not; and we have eves which then do not see, and ears which do not hear. Thus with the Jews. Though they had all the proper faculties for understanding and receiving the gospel, yet they rejected it. They were stupid, and insensible to its claims and its truths.

Unto this day. Until the day that Paul wrote. The characteristic of the Jews that existed in the time of Isaiah, existed also in the time of Paul. It was a trait of the people; and their insensibility to the demands of the gospel developed nothing new in them.

(1) "slumber" or, "remorse" (i) "eyes" Isa 29:10 (k) "should not see" De 29:4 Verses 9,10. And David saith, etc. This quotation is made from Ps 69:22,23. This psalm is repeatedly quoted as having reference to the events recorded in the New Testament. Acts 1:20. This quotation is introduced immediately after one that undoubtedly refers to the Lord Jesus. Rom 11:21, "They gave me also gall for my meat, and in my thirst they gave me vinegar to drink." The passage here quoted immediately follows as an imprecation of vengeance for their sins. "Let their table," etc. The quotation is not made, however, either literally from the Hebrew or from the Septuagint, but the sense only is retained. The Hebrew is, "Let their table before them be for a snare, and for those at peace let it be for a gin." The Septuagint is, "Let their table before them be for a snare, and for a stumbling-block, and for an offence." The ancient Targum is, "Let their table which they had prepared before me be for a snare, and their sacrifices be for an offence." The meaning is this: The word table denotes food, In this they expected pleasure and support. David prays that even this, where they expected joy and refreshment, might prove to them the means of punishment and righteous retribution, A snare is that by which birds or wild beasts were taken. They are decoyed into it, or walk or fly carelessly into it, and it is sprung suddenly on them. So of the Jews. The petition is, that while they were seeking refreshment and joy, and anticipating at their table no danger, it might be made the means of their ruin. The only way in which this could be done would be, that their temporal enjoyments would lead them away from God, and produce stupidity and indifference to their spiritual interests. This is often the result of the pleasures of the table, or of seeking sensual gratifications. The apostle does not say whether this prayer was right or wrong. The use which he seems to make of it is this, that David's imprecation was to be regarded in the light of a prophecy; that what he prayed for would come to pass; and that this had actually occurred in the time of the apostle: that their very enjoyments, their national and private privileges, had been the means of alienating them from God, had been a snare to them, and was the cause of their blindness and infidelity. This also is introduced in the psalm as a punishment for giving him vinegar to drink; and their treatment of the Messiah was the immediate cause why all this blindness had come upon the Jews.

A trap. This properly means anything by which wild beasts are taken in hunting. The word snare more properly refers to birds.

And a stumblingblock. Anything over which one stumbles or falls. Hence anything which occasions us to sin, or to ruin ourselves.

And a recompence. The Hebrew word translated "that which should have been for their welfare," is capable of this meaning, and may denote their recompense, or that which is appropriately rendered to them. It means, here, that their ordinary comforts and enjoyments, instead of promoting their permanent welfare, may be the occasion of their guilt and ruin. This is often the effect of earthly comforts. They might lead us to God, and should excite our gratitude and praise; but they are often abused to our spiritual slumber and guilt, and made the occasion of our ruin. The rich are thus often most forgetful of God; and the very abundance of their blessings made the means of darkness of mind, ingratitude, prayerlessness, and ruin. Satisfied with them, they forget the Giver; and while they enjoy many earthly blessings, God sends barrenness into their souls. This was the guilt of Sodom, "pride, and fulness of bread, and abundance of idleness," (Eze 16:49) and against this Moses solemnly warned the Jews, De 6:11,12, 8:10-12. This same caution might be extended to the people of this land, and especially to those who are rich, and are blessed with all that their hearts have wished. From the use which the apostle makes of this passage in the Psalms, it is clear that he regarded it rather as a prophetic denunciation for their sins --a prediction of what would be-- than as a prayer. In his time it had been fulfilled; and the very national privileges of the Jews, on which they so much prided themselves, and which might have been so great blessings, were the occasion of their greater sin in rejecting the Messiah, and of their greater condemnation. Thus their table was made a trap, etc.

(l) "Let their table" Ps 69:22,23 Verse 10. Let their eyes be darkened. This is taken literally from the psalm, and was evidently the main part of the passage which the apostle had in his eye. This was fulfilled in the insensibility and blindness of the Jews. And the apostle shows them that it was long ago predicted, or invoked, as a punishment on them for giving the Messiah vinegar to drink, Ps 69:21,23.

And bow down their back alway. The Hebrew (Ps 69:23) is, "Let their loins totter or shake;" that is, as one does when he has on him a heavy burden. The apostle has retained this sense. It means, let them be called to bear heavy and oppressive burdens; let them be subjected to toil or servitude, as a reward for their sins. That this had come upon the Jews in the time of Paul is clear; and it is further clear that it came upon them, as it was implied in the psalm, in consequence of their treatment of the Messiah. Much difficulty has been felt in reconciling the petitions in the Psalms for calamities on enemies, with the Spirit of the New Testament. Perhaps they cannot all be thus reconciled; and it is not at all improbable that many of those imprecations were wrong. David was not a perfect man; and the Spirit of inspiration is not responsible for his imperfections. Every doctrine delivered by the sacred writers is true; every fact recorded is recorded as it was. But it does not follow that all the men who wrote, or about whom a narrative was given, were perfect. The reverse is the fact. And it does not militate against the inspiration of the Scriptures that we have a record of the failings and imperfections of those men. When they uttered improper sentiments; when they manifested improper feelings; when they performed wicked actions, it is no argument against the inspiration of the Scriptures that they were recorded. All that is done in such a case, and all that inspiration demands, is that they be recorded as they are. We wish to see human nature as it is; and one design of making the record of such failings is to show what man is, even under the influence of religion; not as a perfect being, for that would not be true; but as he actually exists, mingled with imperfection. Thus many of the wishes of the ancient saints, imperfect as they were, are condemned as sinful by the spirit of the Christian religion. They were never commended or approved, but they are recorded just to show us what was in fact the character of man, even partially under the influence of religion. Of this nature, probably, were many of the petitions in the Psalms; and the Spirit of God is no more answerable for the feeling because it is recorded, than he is for the feelings of the Edomites when they said, "Rase it, rase it to the foundation," Ps 137:7. Many of those prayers, however, were imprecations on his enemies as a public man, as the magistrate of the land. As it is right and desirable that the robber and the pirate should be detected and punished; as all good men seek it, and it is indispensable for the welfare of the community, where is the impropriety of praying that it may be done? Is it not right to pray that the laws may be executed; that justice may be. maintained; and that restraint should be imposed on the guilty? Assuredly this may be done with a very different spirit from that of revenge. It may be the prayer of the magistrate that God will help him in that which he is appointed to do, and in what ought to be done. Besides, many of these imprecations were regarded as simply predictions of what would be the effect of sin; or of what God would do to the guilty. Such was the case we are now considering, as understood by the apostle. But in a prediction there can be nothing wrong.