ローマの信徒への手紙 11:1

聖書日本語

1 そこで、わたしは問う、「神はその民を捨てたのであろうか」。断じてそうではない。わたしもイスラエル人であり、アブラハムの子孫、ベニヤミン族の者である。

Bible Verse Review
  from Treasury of Scripure Knowledge

Hath God: 1 Samuel 12:22, 2 Kings 23:27, Psalms 77:7, Psalms 89:31-37, Psalms 94:14, Jeremiah 31:36, Jeremiah 31:37, Jeremiah 33:24-26, Hosea 9:17, Amos 9:8, Amos 9:9

God forbid: Romans 3:4

For I also: Romans 9:3, Acts 22:3, Acts 26:4, 2 Corinthians 11:22, Philippians 3:5

Reciprocal: 2 Kings 17:20 - rejected 1 Chronicles 17:22 - thy people 2 Chronicles 15:2 - if ye forsake Psalms 44:9 - General Psalms 60:1 - O God Psalms 74:1 - O God Isaiah 2:6 - Therefore Isaiah 6:12 - a great Isaiah 40:27 - sayest Isaiah 41:9 - I have chosen Isaiah 49:14 - The Lord Isaiah 63:8 - Surely Isaiah 66:19 - I will send Jeremiah 4:27 - yet Jeremiah 5:18 - I will not make Jeremiah 6:30 - the Lord Jeremiah 14:19 - utterly Jeremiah 51:5 - Israel Lamentations 3:31 - General Ezekiel 39:28 - and have Zechariah 13:8 - but Mark 12:9 - and will Luke 15:31 - General Acts 3:12 - Ye men Romans 3:2 - Much Romans 3:3 - if some Romans 9:6 - as though Romans 11:15 - the casting 1 Corinthians 15:10 - by

Gill's Notes on the Bible

I say then, hath God cast away his people?.... The Alexandrian, copy adds here, "whom he foreknew", as in Romans 11:2: upon the citation of the above passages out of Moses and Isaiah, relating to the calling of the Gentiles, and the rejection of the Jews, the apostle saw an objection would arise, which he here takes up from the mouth of an adversary, and proposes it; in which is suggested, that God has cast away all his people the Jews, according to this count; and if so, where is his covenant with Abraham? what is become of his promises? and how is his faithfulness to be accounted for? and what hope can any Israelite have of ever obtaining salvation? than which, nothing can be thought more injurious to God, and absurd in itself. This was an old prejudice of the Jewish nation, and still continues, that God never would, nor has he cast them away, even in their present condition; it is one of the articles of their creed, received by the Karaites o, a sect among them, that

"the blessed God לא מאס לאנשי הגלות, "hath not cast away the men of the captivity", though they are under the chastisements of God; but it is fit that they should every day obtain salvation by the hands of Messiah, the Son of David.''

Now to this objection the apostle makes answer; "first", in his usual way,

God forbid, when anything was objected which was displeasing to him, abhorred by him, which was not agreeable to the perfections of God, to the truth of his word, and promises, and could by no means be admitted of; and next by observing his own case, which was a standing instance to the contrary; for God had chosen him unto eternal salvation, Christ had redeemed him by his blood, and he was effectually called by grace; and as to his eternal state, he had no doubt or scruple about it; and besides, the Lord had made him a minister of the Gospel, had greatly qualified him for that work, had raised him to the high office of an apostle, and had made him very useful to the souls of many, both Jews and Gentiles; and yet he was one of the nation of the Jews, and therefore God had not cast them all away, as the objection insinuates:

for I also am an Israelite; according to the flesh, by lineal descent from Jacob or Israel; see 2 Corinthians 11:22; as well as in a spiritual sense:

of the seed of Abraham; "the grandfather of Israel"; the head of the Jewish nation he was, both of his natural and of his spiritual seed, who is the father of us all:

of the tribe of Benjamin; a very little tribe, which in the time of the Judges was near being destroyed, and, upon the return from the captivity of Babylon, was very small, as it was at this time; and yet God had not cast away this, much less all the tribes of Israel.

o Apud Trigland. de Sect. Karaeorum, c. 10. p. 151.

Barnes' Notes on the Bible

I say then - This expression is to be regarded as conveying the sense of an objection. Paul, in the previous chapters, had declared the doctrine that all the Jews were to be rejected. To this a Jew might naturally reply, Is it to be believed, that God would cast off his people whom he had once chosen; to whom pertained the adoption, and the promises, and the covenant, and the numerous blessings conferred on a favorite people? It was natural for a Jew to make such objections. And it was important for the apostle to show that his doctrine was consistent with all the promises which God had made to his people. The objection, as will be seen by the answer which Paul makes, is formed on the supposition that God had rejected “all his people,” or “cast them off entirely.” This objection he answers by showing,

1. That God had saved him, a Jew, and therefore that he could not mean that God had east off all Jews Romans 11:1;
2. That now, as in former times of great declension, God had reserved a remnant Romans 11:2-5;
3. That it accorded with the Scriptures that a part should be hardened Romans 11:6-10;
4. That the design of the rejection was not final, but was to admit the Gentiles to the privileges of Christianity Romans 11:11-24;
5. That the Jews should yet return to God, and be reinstated in his favor: so that it could not be objected that God had finally and totally cast off his people, or that he had violated his promises.

At the same time, however, the doctrine which Paul had maintained was true, that God had taken away their exclusive and special privileges, and had rejected a large part of the nation.

Cast away - Rejected, or put off. Has God so renounced them that they cannot be any longer his people.

His people - Those who have been long in the covenant relation to him: that is, the Jews.

God forbid - Literally, it may not or cannot be. This is an expression strongly denying that this could take place; and means that Paul did not intend to advance such a doctrine; Luke 20:16; Romans 3:4, Romans 3:6,Romans 3:31; Romans 6:2, Romans 6:15; Romans 7:7, Romans 7:13.

For I am also an Israelite - To show them that he did not mean to affirm that all Jews must of necessity be cast off, he adduces his own case. He was a Jew; and yet he looked for the favor of God, and for eternal life. That favor he hoped now to obtain by being a Christian; and if he might obtain it, others might also. “If I should say that all Jews must be excluded from the favor of God, then I also must be without hope of salvation, for I am a Jew.”

Of the seed of Abraham - Descended from Abraham. The apostle mentions this to show that he was a Jew in every respect; that he had a title to all the privileges of a Jew, and must be exposed to all their liabilities and dangers. If the seed of Abraham must of necessity be cut off, he must be himself rejected. The Jews valued themselves much on having been descended from so illustrious an ancestor as Abraham Matthew 3:9; and Paul shows them that he was entitled to all the privileges of such a descent; compare Philippians 3:4-5.

Of the tribe of Benjamin - This tribe was one that was originally located near Jerusalem. The temple was built on the line that divided the tribes of Judah and Benjamin. It is not improbable that it was regarded as a special honor to have belonged to one of those tribes. Paul mentions it here in accordance with their custom; for they regarded it as of great importance to preserve their genealogy, and to be able to state not only that they were Jews, but to designate the tribe and family to which they belonged.

Clarke's Notes on the Bible

CHAPTER XI.

God has not universally nor finally rejected Israel; nor are

they all at present rejecters of the Gospel, for there is a

remnant of true believers now, as there was in the days of the

Prophet Elijah, 1-5.

These have embraced the Gospel, and are saved by grace, and not

by the works of the law, 6.

The body of the Israelites, having rejected this, are blinded,

according to the prophetic declaration of David, 7-10.

But they have not stumbled, so as to be finally rejected; but

through their fall, salvation is come to the Gentiles, 11-14.

There is hope of their restoration, and that the nation shall

yet become a holy people, 15, 16.

The converted Gentiles must not exult over the fallen Jews; the

latter having fallen by unbelief, the former stand by faith,

17-20.

The Jews, the natural branches, were broken off from the true

olive, and the Gentiles having been grafted in, in their place,

must walk uprightly, else they also shall be cut off, 21, 22.

The Jews, if they abide not in unbelief, shall be again grafted

in; and when the fulness of the Gentiles is come in, the great

Deliverer shall turn away ungodliness from Jacob, according to

the covenant of God, 23-27.

For the sake of their forefathers God loves them, and will again

call them, and communicate His gifts to them, 28, 29.

The Gospel shall he again sent to them, as it has now been sent

to the Gentiles, 30-32.

This procedure is according to the immensity of the wisdom,

knowledge, and unsearchable judgments of God, who is the

Creator, Preserver, and Governor of all things, and to whom all

adoration is due, 33-36.

NOTES ON CHAP. XI.

This chapter is of the prophetic kind. It was by the spirit of prophecy that the apostle foresaw the rejection of the Jews, which he supposes in the two preceding chapters; for when he wrote the epistle they were not in fact, rejected, seeing their polity and Church were then standing. But the event has proved that he was a true prophet; for we know that in about ten or eleven years after the writing of this letter the temple was destroyed, the Jewish polity overthrown, and the Jews expelled out of the promised land, which they have never been able to recover to the present day.

This, 1. confirms the arguments which the apostle had advanced to establish the calling of the Gentiles. For the Jews are, in fact, rejected; consequently, our calling is, in fact, not invalidated by any thing they suggested, relative to the perpetuity of the Mosaic dispensation. But that dispensation being wholly subverted, our title to the privileges of God's Church and people stands clear and strong; the Jewish constitution only could furnish objections against our claim; and the event has silenced every objection from that quarter.

2. The actual rejection of the Jews proves Paul to be a true apostle of Jesus Christ, and that he spoke by the Spirit of God; otherwise, he could not have argued so fully upon a case which was yet to come, and of which there was no appearance in the state of things when he wrote this epistle. And this very circumstance should induce us to pay great attention to this chapter, in which he discourses concerning the extent and duration of the rejection of his countrymen, to prevent their being insulted and despised by the Gentile Christians.

(1) As to the extent of this rejection, it is not absolutely universal; some of the Jews have embraced the Gospel, and are incorporated into the Christian Church with the believing Gentiles. Upon the case of these believing Jews he comments, Romans 11:1-7.

(2) As to the duration of it, it is not final and perpetual, for all Israel, or the nation of the Jews, which is now blinded, shall one day be saved or brought again into the kingdom or covenant of God. Upon the state of these blinded Jews he comments, Romans 11:7 to the end of the chapter. His design, in discoursing upon this subject, was not only to make the thing itself known, but partly to engage the attention of the unbelieving Jew; to conciliate his favour, and, if possible, to induce him to come into the Gospel scheme; and partly to dispose the Gentile Christians not to treat the Jews with contempt; (considering that they derived all their present blessings from the patriarchs, the ancestors of the Jewish nation, and were engrafted into the good olive tree, whence the Jews had been broken;) and to admonish them to take warning by the fall of the Jews; to make a good improvement of their religious privileges, lest, through unbelief, any of them should relapse into heathenism, or perish finally at the last day.

The thread of his discourse leads him into a general survey and comparison of the several dispensations of God towards the Gentiles and Jews; and he concludes this survey with adoration of the depths of the Divine knowledge and wisdom exercised in the various constitutions erected in the world, Romans 11:30-36.

Verse Romans 11:1. I say then, hath God cast away his people? — Has he utterly and finally rejected them? for this is necessarily the apostle's meaning, and is the import of the Greek word απωσατο, which signifies to thrust or drive away, from απο, from, and ωθεω, to thrust or drive; has he thrust them off, and driven them eternally from him? God forbid-by no means. This rejection is neither universal nor final. For I also am an Israelite-I am a regular descendant from Abraham, through Israel or Jacob, and by his son Benjamin. And I stand in the Church of God, and in the peculiar covenant; for the rejection is only of the obstinate and disobedient; for those who believe on Christ, as I have done, are continued in the Church.