聖書注解書

Ro 11:1-36.

同じ主題の続きと結論——全イスラエルの究極的招き入れ。異邦人と共に地上の一つの神の国となるため。

1. そこで、——「いったい」

神はご自分の民を捨てたのですか。絶対にそんなことはありません。——私たちの主は確かに「神の国はイスラエルから取られる」と告げられた

（Mt 21:41）。

そして、復活ののち十一弟子たちから、その時に「イスラエルの国を回復する」かと尋ねられたとき、主の返答はある意味でイスラエルがすでに契約から外れていることを事実上認めるものであった

（Ac 1:9）。

しかし、ここで使徒は、二つの点においてイスラエルが「捨てられなかった」と教える。第一に、完全には捨てられなかった。第二に、最終的には捨てられなかった。第一に、イスラエルは全く捨てられてはいない。

私自身もイスラエル人です、——Php 3:5

を参照。それゆえに反対の生ける証人である。

アブラハムの种子、——信仰の父からの純粋な子孫。

ベニヤミン族の、——（Php 3:5）、

十支族の反逆の際、ユダと共に神のただ一つの忠実な王国を形成した部族であり

（1Ki 12:21）、

捕囚後にはユダと共にユダヤ国民の核心であった

（Ezr 4:1; 10:9）。

そこで、私は尋ねます——この表現は、反論の意味を伝えるものとみなすべきである。パウロは前の諸章において、ユダヤ人たちが退けられるであろうという教理を宣言してきた。これに対してユダヤ人は当然、こう答えることができた。神は、かつてご自身が選ばれた民——その民には子とされること、約束、契約、愛される民に与えられた数々の祝福が属していた——を捨てられるとでも信じなければならないのか、と。ユダヤ人がこのような反論を提起するのは自然なことであった。そして使徒にとっては、自分の教理が神がその民に与えられたすべての約束と一致することを示すことが重要であった。パウロの答えから分かるとおり、この反論は、神が「その民のすべて」を退けた、あるいは「彼らを完全に捨てた」という想定の上に形成されている。彼は次のことを示すことによって、この反論に答える。

(1) 神は、ユダヤ人であるこの自分を救われたのであるから、神がすべてのユダヤ人を捨てたという意味にはなりえないこと Romans 11:1。

(2) かつての大衰退の時代と同様に、今も神が残りの者を残しておられること Romans 11:2-5。

(3) 一部の者がかたくなにされることは、聖書と調和すること Romans 11:6-10。

(4) その退けの目的は最終的なものではなく、異邦人をキリスト教の特権に迎え入れるためであったこと Romans 11:11-24。

(5) ユダヤ人はやがて神に立ち返り、その恵みの中に回復されるであろうこと。それゆえ、神がその民を最終的かつ全面的に捨てた、あるいはご自身の約束に違反した、とは反論できないこと。

しかし同時に、パウロが擁護してきた教理もまた真であった。すなわち、神は彼らの排他的で特別な特権を取り上げ、その民族の大部分を退けられた、ということである。

捨てられたのですか——退けられた、または突き放された、という意味である。神が、彼らがもはやその民でありえないほどに彼らを見捨てたのか、ということである。

その民——長く契約関係にあった者たち、すなわちユダヤ人のことである。

絶対にそんなことはありません——文字どおりには「あってはならない、ありえない」という意。これは、そのようなことが起こりうることを強く否定する表現であり、パウロがそのような教理を唱えようとしていなかったことを意味する Luke 20:16; Romans 3:4, Romans 3:6, Romans 3:31; Romans 6:2, Romans 6:15; Romans 7:7, Romans 7:13。

私自身もイスラエル人です——すべてのユダヤ人が必然的に捨てられなければならないと断言するのではないことを彼らに示すために、彼は自分自身の場合を挙げる。彼はユダヤ人であった。しかし彼は神の恵みと永遠のいのちとを望み見ていた。彼は今やクリスチャンとなることによって、その恵みを得ることを期待していた。そして、彼がそれを得ることができるなら、他の者たちもまた得ることができたのである。「もしことごとくユダヤ人は神の恵みから締め出されなければならないと言うのであれば、私自身も救いの望みを持たないはずである。私もユダヤ人だからである」。

アブラハムの種子——アブラハムの子孫、という意味である。使徒は、自分があらゆる点でユダヤ人であり、ユダヤ人のすべての特権に対する権利を持ち、そのすべての責任と危険とにさらされなければならなかったことを示すために、これに言及する。アブラハムの子孫が必然的に断たれるのであれば、彼自身も退けられなければならない。ユダヤ人は、アブラハムというこれほど高名な先祖から出たことを大いに誇りとしていた Matthew 3:9。パウロは、自分もそのような血統のすべての特権に与る資格があることを彼らに示すのである Philippians 3:4-5 を比較せよ。

ベニヤミン族の者です——この部族は、もともとエルサレムの近くに位置していた部族の一つであった。神殿は、ユダとベニヤミンの部族を分ける境界線の上に建てられた。それらの部族の一つに属していたことは、特別な名誉とみなされた可能性が高い。パウロがここでこれに言及するのは、彼らの慣例にしたがってである。彼らは系図を保ち、自分たちがユダヤ人であると述べるだけでなく、自分の属する部族と家族を特定できることを、大いに重要視していたからである。

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.

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 , "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.

Romans 11:1-6 God hath not so far cast off all Israel, but that a

remnant is saved by grace, not by works. Romans 11:7-10 The judicial blindness of the rest is prophesied of

in Scripture. Romans 11:11-16 The consequence both of their fall and conversion

with regard to the Gentile world. Romans 11:17-22 The Gentiles are cautioned not to insult the Jews,

but to make a proper use of the example both of God’s goodness and severity.

Romans 11:23-32 The Jews may, and shall in time, believe and be saved. Romans 11:33-36 God’s judgments and ways are unsearchable.

The apostle having shown, in the end of the foregoing chapter, that the Jews were for their obstinacy rejected, and the Gentiles called, he here prevents or answers an objection. Some might be ready to say: If this be so, then God hath cast away his covenant people, which he hath promised not to do; see Psalm 94:14. To this he answers, first, by his accustomed form of denial: God forbid; and then he proceeds to show, that the rejection of the Jews was neither total nor final. That it was not total, he proves, first, by a particular instance in the following words.

I also am an Israelite; i.e. I am a Jew by descent, of the seed of Abraham according to the flesh, and yet am not cast off by God.

Of the tribe of Benjamin: some think this is added to intimate, that he was born of an honourable tribe, out of which king Saul sprang, 1 Samuel 9:1, and Esther the queen, Esther 2:5. Others think this is added for a contrary reason; lest his calling should be ascribed to the dignity of his tribe, he says, he was of Benjamin, the last and least of all the tribes. And others rather think, that this particular recital of his genealogy is only to show, that he was a Jew by nature and nation, and not a proselyte converted to the faith: see Philippians 3:5.

Verses 1-36. - (4) The Jews are not finally rejected, but, through the calling of the Gentiles, will be brought into the Church at last. St. Paul, painfully recognizing the fact of the present exclusion of Israel as a nation from the inheritance of the promises made to their fathers, and having in ch. 9. and 10. accounted for and justified such exclusion, proceeds now to the question - But is Israel as a nation finally rejected after all? He answers - No; impossible! God's ancient covenant with his people stands; the remnant of believers even now is a sign of his continued favour to his ancient people, as was, in the time of Elijah, the remnant that had not bowed the knee to Baal; nor does the fact of its being a remnant only imply now, any more than then, that the nation as such is cast off; and further, the calling of the Gentiles, far from being intended to exclude God's ancient people, will be the means eventually of bringing it wholly in. Such is the apostle's prophetic vision of the future, in view of which he bursts at the end of the chapter into glowing admiration of the inscrutable ways of God. In the course of it also (vers. 17-25) he introduces a warning to Gentile believers not to pride themselves against the Jews because of present preference to them, or to regard their own position of privilege as indefeasible. It must still be borne in mind that it is the position before God of Israel as a nation that is all along in view. Verses 1-6. - I say then, Hath God east away his people! God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not east away his people which he foreknew (or, predetermined. See the same word, Romans 8:29). Wot ye not what the Scripture saith of (rather, in; i.e. in the passage concerning) Elias? how he maketh intercession to God against Israel saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what faith the answer of God (ὁ χρηματισμός, denoting a Divine communication to man; in this case by the "still small voice." Only here in the New Testament; but cf. Matthew 2:12, Ξρηματισθέντες κατ ὄναρ; also Luke 2:26; Acts 10:22; Hebrews 8:5; Hebrews 11:7) unto him? I have left to myself seven thousand men, who have not bowed the knee to Baal. Even so at this present time also there is a remnant according to the election of grace. The usual interpretation of this whole passage, and notably that of the ancients, has been to take the proof of God not having cast off his people as beginning in ver. 1, with "for I also," etc., and all the rest to be in sequence. Chrysostom's explanation of the argument is to the following effect: God has not rejected his ancient people; for I myself am eminently of it; and I have been selected as a chief proclaimer and expounder of the gospel to the world; this would not have been the case if the nation had been cast off. But it may be said to me," You are only one of the ancient people; you are not the people." Nay, but I do not stand alone; there are thousands of Israelite believers as well as myself; and these are God's true people, the people whom he foreknew. And of them there may be more than we are aware of; it is as it was in the days of Elias; he had supposed himself to be left alone; but he was told that there were seven thousand with him who were God's true people still. And so now, there is a faithful remnant, the number of which is known to God alone, which is his people still, according to the election of grace. The same Father further understands the citation of the whole of the passage from 1 Kings 19:14, though not required for the apostle's proof, to be intended as significant. It would have sufficed, he says, to cite only what was said about a remnant being left; but the whole complaint of Elias is cited, so as to show by the way that the present rejection of Christ and persecution of the Church by the majority of the Jews had also its counterpart in ancient times; and thus the apostle, he says, λανθανόντως τὴν κατηγορίαν (i.e. of the unbelieving Jews) αὔξει. It is to be observed that the above interpretation of the passage, which in its main points has been most generally adopted, goes on two suppositions; vie. that "for I also," in ver. 1, is the first part of the proof that Israel is not cast off; and that "which he foreknew," in ver. 2, is intended as a limitation of the meaning of "his people." According to another view, decidedly upheld by Meyer, "for I also" is not part of the proof, but connected with μὴ γέροιτο: "I must needs say, God forbid! being myself a Hebrew of the Hebrews" Then, according to this view, comes the positive statement that God has not east off his people in the same general sense as before, after which the proof begins; the addition of ο} προέγνω not being a limitation of τὸν λαὸν αὐτοῦ, but intended to enforce the idea of the impossibility of the final rejection of the race of Israel (cf. ver. 29; also Psalm 94:14 and 1 Samuel 12:22). The fact that, throughout the chapter, it is Israel as a nation that is in view, and that the coming of the whole nation into the kingdom of Christ is contemplated in the end, adds decided probability to this view of the significance of ο}ν προέγνω, though καὶ γὰρ ἐγὼ, etc., in ver. 1, may still be regarded as possibly part of the proof. St. Paul's designation of himself as "of the seed of Abraham" seems meant to express that he was an Israelite of pure descent, not a proselyte or descended from proselytes. In Philippians 3:5, as well as here, he specifies his tribe as that of Benjamin, the tribe that with Judah had clung to the house of David, and had shared the privileges of Judah. The quotation from 1 Kings 19. is given freely from the LXX., varying a little, but not so as to affect the meaning. One variation is in the feminine, instead of masculine, article before Βάαλ, which has been explained by supposing εἰκόνι understood (so in the Authorized Version, "the image of Baal "), or by there having been a female Baal, or by the god having been supposed androgynous, or by the feminine being used of idols in contempt. St. Paul may possibly have found this reading in his copy of the LXX. The variation is of no importance with regard to the drift of the passage. "According to the election of grace," at the end of ver. 5, does not seem to be directly suggested by the passage cited, but added by St. Paul so as to make plain his position - maintained throughout the Epistle, and about to be pressed in this chapter on the consideration of Gentile Christians - that the calling of all, whether Jews or Gentiles, is "of grace," and not claimable as of right by any on the ground of the merit of their own works. And in order to enforce this position, he adds, And if by grace, then is it no more of works: otherwise grace is no more grace; i.e. the word "grace" loses its essential meaning. [But if of works, then is it no more grace: otherwise work is no more work.] The preponderance of ancient authorities is against the retention of the clause within brackets, which does not seem required. It is the same as in Romans 4:4.

(1) I say then.—Are we to infer from the language of Isaiah just quoted that God has cast away his people? Far be the thought. The Apostle is himself too closely identified with his countrymen to look upon it with anything but horror.

I also.—This appeal to his own descent from Abraham seems to be called forth by the Apostle’s patriotic sympathy with his people, and not merely by the thought that he would be included in their rejection. This last explanation, which is that usually given, is less accordant with the generous chivalry of his nature, and does not agree so well with Romans 9:3.

Of the tribe of Benjamin.—And therefore of the purest blood, because the tribes of Judah and Benjamin alone kept up the theocratic continuity of the race after the Exile. (Comp. Philippians 3:5.)

Ch. Romans 11:1-10. Meanwhile the rejection of Israel never was, nor is, total: a remnant believes, and so abides in covenant

1. I say then] I say therefore. Thus far St Paul has stated the adverse side of the case of Israel. He has shewn (1) that the Divine Promise never pledged eternal light and life to all Abraham’s descendants; (2) that God is sovereign in His grants of mercy; (3) that the true work of the elder Dispensation was to prepare for the later; (4) that both Gentile faith and Jewish unbelief were distinctly foretold in the Law and the Prophets. And now, true to his main purpose throughout this argument, he turns to state the happier side; and this in two main aspects. First he reiterates the truth of the Divine Election, but now in its positive aspect—the existence always of a believing Israel within the unbelieving mass. Secondly, he predicts a time when even in the mass Israel should turn to the true Messiah, be restored to the Church, and become thus an influence of vast good for the world.—“Therefore:”—i.e. as the practical result from my previous account of sin and judgment in the case of Israel. Q. d., “I have given that account in order the better to give an account of present and coming mercy; which therefore I now do.’

Hath God cast away] Lit. and better, Did God thrust away? i.e. when He welcomed the Gentiles into His covenant. (So too Romans 11:2)—For the expression cp. 2 Samuel 12:22; where LXX. uses the same verb and noun.

his people] Here, obviously, the bodily descendants of Jacob. St Paul asks whether all these as such were now excluded from the covenant. So immense was the apparent revolution of the admission of Gentiles as such to full covenant, that this fact (along with the fact of the unbelief of millions of Jews) might prompt the thought that the Gentiles were now the privileged and the Jews the aliens.

God forbid] See on Romans 3:4.—The phrase rejects with indignation the suggested thought. In this intense feeling are combined deep love for his kinsmen, jealousy for his own place in the covenant, and jealousy too for the great principle of the irreversibility of “gifts and calling.” See Romans 11:29.

For I also, &c.] Q. d., “I am a living proof to the contrary; an Israelite in the strongest and strictest sense of bodily descent; yet a Christian, a child of God, a messenger of His word.”

an Israelite] See on Romans 9:4.

Benjamin] Cp. Php 3:5, where St Paul, for a different purpose, dwells on his pedigree.—See Bp. Lightfoot’s interesting note on Php 3:5, for the historic dignity and pride of the tribe of Benjamin. (Here, however, such ideas are less clearly in question than there.)

The Olive Tree; the Root, Branches, and Graftings

1. The Olive Tree is the true Israel (cp. Jeremiah 11:16,) as the Church, the People of God. Its Root is Abraham and the Patriarchs. Its Stem is the Church of the Old Testament, when in a certain sense (that of external privilege) the Church coincided with the Nation of Israel, and when at least the vast majority of true believers were also physically children of Abraham. Its branches (by a slight modification of metaphor) are potential believers, whether Jewish or Gentile. If Jewish, their faith in Jesus as Messiah is viewed as retaining them in the Church; if Gentile, their faith “grafts” them into the stem of the covenant-congregation. If, being Jews, they reject the offers of the Gospel, they are thereby “cut off” from the stem. If they repent and believe, their faith “grafts” them into it again; and this process, says St Paul, is, by the nature of the case, a more likely and natural one than the “grafting” of the alien branches—which yet is graciously effected.