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Romans 11, 7-32

Romans 11, 7-32

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Published by glennpease

Romans 11 7—32.

Romans 11 7—32.

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Published by: glennpease on Jun 25, 2013
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ROMAS 11, 7-32REV. RALPH WARDLAW, D.D.Romans 11 7—32.**
WhAt then? Isrftel hath not obtuned that which he seeketh for; bnt theelection hath obtained it, and the rest were blinded (according as it is written^God bath given them the spirit of slnmber, eyes that they should not see, andears that they should not hear) unto this day. And David saith, Let their tablebe made a snare, and a trap, and a stumblingblock, and a recompense unto them,let their eyes be darkened that they may not see, and bow down their back al-way. I say then, Have they stumbled that they should fall? God forbid: butrather through their fall salvation is come unto the Gentiles, for to provoke themto jealousy. ow, if the fall of them be the riches of the world, and the dimin-ishing of them the riches of the Gentiles; how much more their fulness? ForI speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I mag-nify mine office; if by any means I may provoke to emulation them which aremy flesh, and might save some of them. For if the casting away of them bethe reconciling of the world, what shall the receiving of them be, but life fromthe dead? For if the first-fiTiit be holy, the lump is also holy; and if the rootbe holy, so are the branches. And if some of the branches be broken off, andthou, being a wild olive-ti-ee, wert graffed in among them, and with them par-takest of the root and fatness of the olive-tree; boast not against the branches'but if thou boast, thou bearest not the root, but the root thee. Thou wilt saythen. The branches were broken o£f, that I might be gra£fed in. Well; becauseof unbelief they were broken off, and thou standest by faith. Be not high-minded,but fear: for if God spared not the natural branches, take heed lest he also sparenot thee. Behold therefore the goodness and severity of God: on them whichfell, severity; but toward thee, goodness, if thou continue in his goodness; other-wise thou also shalt be cut off. And they also, if they abide not still in unbelief,shall be graffed in : for God is able to graff them in again. For if thou wert cutout of the olive-tree, which is wild by nature, and wert graffed contrary to na-ture into a good olive-tree; how much more shall these, which be the naturalbranches, be graffed into their own olive-tree? For I would not, brethren, thatye should be ignorant of this mystery, (lest ye should be wise in your own con-ceits,) that blindness in part is happened to Israel, until the fulness of the Gen-in. A2 LECTURE XLIX.
tiles be come in. And so nil Israel shall be saved; as it is written, There shallcome out of Sion the Delivei*er, and shall turn away ungodliness from Jacob.For this is my covenant unto them, when I shall take away their sins. As con-cerning the gospel, tkeyare enemies for your sakes: but as touching the election,they are beloved for the fathers' sakes. For the gifts and calling of God arewithout repentance. For as ye in times past have not believed God, yet havenow obtained mercy through their unbelief; even so have these also now notbelieved, that through your mercy they also may obtain mercy. For God hathconcluded them all in unbelief, that he might have mercy upon alL"
We take this passage as a whole, for the sake of dividing itinto its parts, and treating each of its topics in order; bywhich means needless repetition will be avoided, and a clearerview given of the contents and objects of the chapter.There are /owr points to which it calls our attention; bear-ing, however, a very intimate relation to each other. Theyare, the rejection of the Jews, and the calling of the Gentiles ;the restoration of the Jews and the fulness of the Gentiles ; — with the connexion between the first and second, and betweenthe second and third.We shall notice each of these points distinctly : — ^verse 7."What then? Israel hath not obtained that which he seek-eth for; but the election hath obtained it, and the rest werebUnded." What means the Apostle by ^Hhat which he seek-eth forr — ^The thing " sought for " was justification beforeGod ; — acceptance in His sight and eternal life.* By ^^ Israel "is meant Israel as a body — ^the large majority : just as thepeople in Elijah*s time who worshipped Baal might be calledIsrael, in distinction from the "seven thousand" who had notgiven way to that defection from Jehovah, and who were Hisreserve^ — His chosen remnant They did not attain the objectof their desire, because they did not seek it in the right way.tThey would have it by works when the God with whom theyhad to do had declared that it could be attained only hygrace: and so the pride of their hearts proved their ruin, asit has proved the ruin of multitudes besides."But the election hath obtained it." The distinction previ-ously made by the Apostle J is thus carried forward through
* Comp. chap, ix, 30—33. f Cbap. x. 2, 3. X Chap. ix. 6.ROMAS XI. 7—32. 3all his statements and reasonings: "the election" being adesignation marking out a certain proportion of Israelfrom the rest — Jew from Jew — not Jews nationally fromGentiles nationally. That which they "sought after anddid not attain to " was not privilege — ^for privilege they didobtain and enjoy. That which "the election" did obtain,therefore, was not privilege; for in this they were not dis-tinguished from the rest. It was something more, — some-thing spiritual and permanent. It was justification beforeGod; eternal life. And there can be no reasonable doubt,surely, that what "the election," in distinction from others,actually obtained, was that to which they were chosen. Theirelection, therefore, was not national election to privilege, butpersonal election to salvation. To this they were "chosenthrough sanctification of the Spirit and behef of the truth;"and their "obtaining" it was the result and fulfilment of the divine purpose in their election."The rest were blinded:^' — or hardened* It is the samething whether we regard them as left to the self -inducedhardness of their hearts, or to the blindness which naturallyresults fipom that hardness. All that, in either case, is meant,is, their being judicially left to the influence of their wilfuland criminal prejudices and enmity "against the Lord andagainst his Christ." — ^And that they should thus hardenthemselves in unbelief and sin, was matter of prediction bythe prophets: — ^verse 8. "According as it is written, Gk)dhath given them the spirit of slumber, eyes that they shouldnot see, and ears that they should not hear unto thisday."tThe figurative expression, "having eyes and not seeing,and having ears and not hearing," seems to describe strongly

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