SEV Biblia, Chapter 11:2
No ha desechado Dios a su pueblo, al cual antes conoci. ¿O no sabis qu dice de Elías la Escritura? Cmo hablando con Dios contra Israel dice:
Clarke's Bible Commentary - Romans 11:2
Verse 2. 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, on proegnw, for this is evidently the meaning of the word in this place, as we have already seen, chap. viii. 29, and is a very general meaning of the original verb [dy yada in Hebrew and ginwskw 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, &c. Wot ye not what the Scripture saith] ouk oidate, Do ye not know what the Scripture saith? The reference is to 1 Kings xix. 10, 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 favour 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:-
John Gill's Bible Commentary
Ver. 2. God hath not cast away his people which he foreknew , etc..] 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 f207 , for they say that Elijah lary l[ ayyrwgyjq rbdm , brought an accusation against Israel: and it is observed by another 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.
Matthew Henry Commentary
Verses 1-10 - There was a chosen remnant of believing Jews, who had righteousness an 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 directl 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 Jewis 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. Thi teaches us how to understand other prayers of David against his enemies; they are prophecies of the judgments of God, not expression of his own anger. Divine curses will work long; and we have our eye darkened, if we are bowed down in worldly-mindedness.
Greek Textus Receptus
ουκ 3756 PRT-N απωσατο 683 5662 V-ADI-3S ο 3588 T-NSM θεος 2316 N-NSM τον 3588 T-ASM λαον 2992 N-ASM αυτου 846 P-GSM ον 3739 R-ASM προεγνω 4267 5656 V-AAI-3S η 2228 PRT ουκ 3756 PRT-N οιδατε 1492 5758 V-RAI-2P εν 1722 PREP ηλια 2243 N-DSM τι 5101 I-ASN λεγει 3004 5719 V-PAI-3S η 3588 T-NSF γραφη 1124 N-NSF ως 5613 ADV εντυγχανει 1793 5719 V-PAI-3S τω 3588 T-DSM θεω 2316 N-DSM κατα 2596 PREP του 3588 T-GSM ισραηλ 2474 N-PRI λεγων 3004 5723 V-PAP-NSM
Vincent's NT Word Studies
2. Foreknew. See on ch. viii. 29.Or (h). Compare ch. vi. 3; vii. 1. Confirming what precedes by presenting the only alternative in the cave. Or is omitted in the A.V.
Wot ye not (ouk oidate). Why should the Revisers have retained the obsolete wot here, when they have rendered elsewhere, know ye not? See Rom. vi. 16; 1 Cor. iii. 16; v. 6, vi. 2, etc. The phrase indicates that this cannot be thought of as true.
Of Elias (en Hlia) 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, Mark xii. 26. Thucydides (1. 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 1 Kings xix. 10, 14. He maketh intercession (entugcanei). See on ch. viii. 26. Rev., pleadeth.
Robertson's NT Word Studies
11:2 {Whom he foreknew} (hon proegn"). The same form and sense as in #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. {Wot ye not?} (ouk oidate?). "Know ye not?" Why keep the old English "wot"? {Of Elijah} (en Eleiai). "In the case of Elijah." Cf. "in the bush" (#Mr 12:26). {He pleadeth} (entugcanei). See on 8:27. entugcanw means to happen on one and so to converse with (#Ac 25:24), to plead for (#Ro 8:27,34), to plead against as here with kata, but the "against" is in kata.
