Resource Guide makes this easy. Next, look at an outline to get a feel for how the book is laid out. Again, the Resource Guide shows us that MacArthur has an outline for our book, and we see that it is quite extensive. This helps in seeing how a handful of verses relate to their larger context. Personally, I refer to the outline often throughout the course of studying a book of the Bible, as it keeps the big picture in view. Instead of hunting down the commentary on your passage, let Resource Guide do the heavy lifting. Find the MacArthur New Testament Commentary in the commentaries section, find your passage, and commence reading.
Save my name, email, and website in this browser for the next time I comment. Prev Post Is Faith Enough? Next Post 5 Biblical Words for Love. August 26, As touching the gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers' sake: For the gifts and calling of God are not repented of. Who are these designated here as "enemies for your sake"?
Their identity is clear from the last clause of the preceding verse, where the portion of Jacob whose sins were forgiven, and who had turned away from transgression, are the ones spoken of, making them the subject of this verse. At first, we are shocked that the true Israel the redeemed portion of Jacob should here be called "enemies. Just as Christians on both sides of nations at war are technically enemies, so it is here. Part of the true Israel, through birth and environment, was then and continues to be, commingled with the old Israel. There are some of every generation of fleshly Israel that fall into this category.
But within that environment, they are environmentally enemies of the truth, having been identified with the enemies of the gospel from birth, and afterward, by upbringing and education; but, despite this, there are some of that old Israel in every generation who are of the true Israel, who are of "the election" and the "righteous remnant" and therefore beloved "for the fathers' sake" and being the true seed of Abraham, no less than Christians from among the Gentiles; but they become so only by obeying the gospel.
They, upon their acceptance of the gospel, claim the inheritance that is theirs as "children of the promise. The true Israel has been separated from the fleshly Israel, but the inalienable right of every soul born into this world to decide which way his soul shall go, whether or not he will be of the true Israel, is not contravened.
Some of the old Israel are still being saved, the same as in Paul's day, and the same as in Elijah's day. Therefore no fatalism is taught in the revelation here regarding the hardening of fleshly Israel. To clear up any confusion, the separation of the two Israels which came about in the events connected with the rise of Christianity, simply reversed the situation that had existed prior to the first advent of Christ.
The hardening of the Jewish institution has not affected the sovereign right of any man, Jew or Gentile, to obey the gospel and be saved. That the earthly organization called Jewry, and including the state of Israel, shall ever be saved AS SUCH , in the light of the scriptures, appears to be an absolute impossibility, in the same way that it was impossible under reverse conditions before Christ for any state like Babylon or Rome to be accepted AS SUCH into the benefits of Gods' redeeming covenant. But the institution, or establishment, of Israel flatly rejected any thought that God's blessing should be extended to Gentiles; and the very mention of God's will in that regard precipitated the great riot in the temple which led to Paul's imprisonment, the enraged Israelites crying that "It is not fit that he Paul should live" Acts The establishment had not merely murdered the Christ and suborned lying witnesses to deny the resurrection, they launched a campaign of eradication directed at the entire following of Jesus Christ, stoned Stephen to death, plotted to kill Paul, and sought by every possible means to thwart the preaching of the gospel on the mission field, Paul himself being on precisely that kind of mission of destruction when he was converted.
If the hardened Israel, therefore, had had their way, God's great promise would have failed. This great clause is an affirmation that it did not fail. God did not repent of his purpose, merely because people did not agree with it. What a glorious onward thrust of God's will is envisioned by Paul in these words! The whole nation of Israel might oppose it; but the will of God moved inexorably to the achievement of the divine purpose.
Romans: A New Covenant Commentary - William John Dumbrell - Google книги
All other rights reserved. Bibliography Coffman, James Burton. For this is my covenant unto them , This is what God has promised to them in covenant, and he will be as good as his word; his covenant will never be broken, it will always remain sure and inviolable; so that there is not only a possibility, and a probability, but even a certainty, of the call and conversion of the Jews; which promise and covenant will have their accomplishment,. Bibliography Gill, John.
But how forced this is, we shall presently see. Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliography Jamieson, Robert, D. Jeremiah Not a political deliverance, but a religious and ethical one.
All rights reserved. Bibliography Robertson, A. Broadman Press , Renewal And, this is my covenant with them, etc. Though Paul, by the last prophecy of Isaiah, briefly touched on the office of the Messiah, in order to remind the Jews what was to be expected especially from him, he further adds these few words from Jeremiah, expressly for the same purpose; for what is added is not found in the former passage.
For we may gather from the words of the Prophet, — that God would have no more to do with his apostate people, until he should remit the crime of perfidy, as well as their other sins. Bibliography Calvin, John. The first proposition of this verse belongs also to the first of the two passages quoted; but, singular to say, it is almost identical with the clause with which Isaiah begins the second saying used here Isaiah : "And this is the blessing which I shall put on them when" This is no doubt what has given rise to the combination of these two passages in our quotation.
The meaning is: "Once the sin of Israel their unbelief in the Messiah has been pardoned, I shall renew with them my broken covenant. In the two following verses the apostle draws from what precedes the conclusion relative to Israel. In Romans he expresses it in a striking antithesis, and in Romans he justifies the final result 28b by a general principle of the divine government. See Scofield " Romans ". Copyright Statement These files are considered public domain and are a derivative of an electronic edition that is available in the Online Bible Software Library.
Bibliography Scofield, C.
New Covenant Commentary: Romans (NCCS)
When I shall take ] By the spirit of judgment and of burning, Isaiah ; cf. Isaiah Bibliography Trapp, John. John Trapp Complete Commentary. Romans Bibliography Bengel, Johann Albrecht. Here an objection is obviated: the Gentiles might object and say, The Jews can never return and be saved, forasmuch as they have rejected the gospel, and are therefore hated of God.
To this he answers by way of concession, that it was true indeed, they had rejected the gospel, and for this they were rejected and hated of God; but this happened well to the Gentiles, and was to their advantage. Or else the meaning is: They are enemies of God, and of his gospel; and the rather reject it, because you Gentiles embrace it; they think the worse of the gospel because you believe and profess it. Then he adds by way of correction, that they were not yet in such desperate circumstances; but in regard of.
Bibliography Poole, Matthew, "Commentary on Romans ". Bibliography Godbey, William. Isaiah also predicted a great removal of Israel"s sins the sins of believing Jews when Christ returns and connected it with the bestowal of the New Covenant blessings on Israel cf. Bibliography Constable, Thomas. Thomas Constable".
And this, i.
From the same passage in Isaiah, but the second clause is from Isaiah When I shall take away their sins. Bibliography Schaff, Philip. Jeremiah ff. The deliverance referred to in Romans , though promised to Israel as a whole, is a religious and ethical one. It has no political significance, and nothing to do with any assumed restoration of the Jews to Canaan. Bibliography Nicol, W. Robertson, M. The Expositor's Greek Testament. Romans And this is my covenant unto them, When I shall take away their sins. This sounds a lot like Jeremiah The Premillennialists deny that the New Covenant of Jeremiah ff is now current.
In his book the Millennial Kingdom, John Walvoord stresses the yet future establishment of the Jeremiah covenant pgs. And yet the Bible is clear that such a covenant was operational in the first century. Hebrews ; Hebrews ; Hebrews Again, "how will all Israel be saved"? By faith , by turning from ungodliness repentance , and by obtaining the forgiveness of their sins which demands baptism- Acts Every one of "his people" in the Jewish nation, will be saved, for "his people" are those that trust Him, i.
His people will be those that turn from unbelief, ungodliness, and meet the conditions for forgiveness.
Bibliography Dunagan, Mark. Compare Hebrews