Romans 11:1
New International Version
I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.

New Living Translation
I ask, then, has God rejected his own people, the nation of Israel? Of course not! I myself am an Israelite, a descendant of Abraham and a member of the tribe of Benjamin.

English Standard Version
I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin.

Berean Study Bible
I ask then, did God reject His people? Certainly not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin.

Berean Literal Bible
I ask, then did God reject His people? Never may it be! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

New American Standard Bible
I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.

King James Bible
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

Christian Standard Bible
I ask, then, has God rejected his people? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Contemporary English Version
Am I saying that God has turned his back on his people? Certainly not! I am one of the people of Israel, and I myself am a descendant of Abraham from the tribe of Benjamin.

Good News Translation
I ask, then: Did God reject his own people? Certainly not! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin.

Holman Christian Standard Bible
I ask, then, has God rejected His people? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

International Standard Version
So I ask, "God has not rejected his people, has he?" Of course not! I am an Israeli myself, a descendant of Abraham from the tribe of Benjamin.

NET Bible
So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

New Heart English Bible
I ask then, has God rejected his people? May it never be. For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin.

Aramaic Bible in Plain English
But I say, “Has God thrust away his people?” God forbid! I am also from Israel, from the seed of Abraham, from the tribe of Benjamin.

GOD'S WORD® Translation
So I ask, "Has God rejected his people Israel?" That's unthinkable! Consider this. I'm an Israelite myself, a descendant of Abraham from the tribe of Benjamin.

New American Standard 1977
I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.

Jubilee Bible 2000
I say then, Has God cast away his people? No, in no wise. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

King James 2000 Bible
I say then, Has God cast away his people? God forbid. For I also am an Israelite, of the descendants of Abraham, of the tribe of Benjamin.

American King James Version
I say then, Has God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

American Standard Version
I say then, Did God cast off his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

Douay-Rheims Bible
I SAY then: Hath God cast away his people? God forbid. For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.

Darby Bible Translation
I say then, Has God cast away his people? Far be the thought. For I also am an Israelite, of [the] seed of Abraham, of [the] tribe of Benjamin.

English Revised Version
I say then, Did God cast off his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

Webster's Bible Translation
I say then, Hath God cast away his people? By no means. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

Weymouth New Testament
I ask then, Has God cast off His People? No, indeed. Why, I myself am an Israelite, of the posterity of Abraham and of the tribe of Benjamin.

World English Bible
I ask then, did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin.

Young's Literal Translation
I say, then, Did God cast away His people? let it not be! for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin:
Study Bible
The Remnant of Israel
1I ask then, did God reject His people? Absolutely not! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. 2God did not reject His people, whom He foreknew. Do you not know what the Scripture says about Elijah, how he appealed to God against Israel:…
Cross References
1 Samuel 12:22
Indeed, for the sake of His great name the LORD will not abandon His people, because He was pleased to make you His own.

Jeremiah 31:37
This is what the LORD says: "Only if the heavens above could be measured and the foundations of the earth below searched out, would I reject all of Israel's descendants because of all they have done," declares the LORD.

Jeremiah 33:24
"Have you not noticed what these people are saying: 'The LORD has rejected the two families He had chosen'? So they despise My people and no longer regard them as a nation.

Luke 20:16
He will come and kill those tenants, and will give the vineyard to others." And when the people heard this, they said, "May such a thing never happen!"

Romans 11:11
I ask then, did they stumble so as to lose their share? Absolutely not! However, because of their trespass, salvation has come to the Gentiles to make Israel jealous.

2 Corinthians 11:22
Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I.

Philippians 3:5
circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin; a Hebrew of Hebrews; as to the Law, a Pharisee;

Treasury of Scripture

I say then, Has God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

Hath God.

1 Samuel 12:22
For the LORD will not forsake his people for his great name's sake: because it hath pleased the LORD to make you his people.

2 Kings 23:27
And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there.

Psalm 77:7
Will the Lord cast off for ever? and will he be favourable no more?

God forbid.

Romans 3:4
God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

For I also.

Romans 9:3
For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

Acts 22:3
I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.

Acts 26:4
My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;







Lexicon
I ask
Λέγω (Legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

then,
οὖν (oun)
Conjunction
Strong's Greek 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

{did} God
Θεὸς (Theos)
Noun - Nominative Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

reject
ἀπώσατο (apōsato)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's Greek 683: Or apothomai ap-o'-thom-ahee from apo and the middle voice of otheo or otho; to push off, figuratively, to reject.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

people?
λαὸν (laon)
Noun - Accusative Masculine Singular
Strong's Greek 2992: Apparently a primary word; a people.

Absolutely not!
γένοιτο (genoito)
Verb - Aorist Optative Middle - 3rd Person Singular
Strong's Greek 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

I
ἐγὼ (egō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

am
εἰμί (eimi)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

an Israelite
Ἰσραηλίτης (Israēlitēs)
Noun - Nominative Masculine Singular
Strong's Greek 2475: An Israelite, one of the chosen people of Israel, a Jew. From Israel; an 'Israelite', i.e. Descendant of Israel.

[myself],
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

a descendant
σπέρματος (spermatos)
Noun - Genitive Neuter Singular
Strong's Greek 4690: From speiro; something sown, i.e. Seed; by implication, offspring; specially, a remnant.

of Abraham,
Ἀβραάμ (Abraam)
Noun - Genitive Masculine Singular
Strong's Greek 11: Abraham, progenitor of the Hebrew race. Of Hebrew origin; Abraham, the Hebrew patriarch.

from [the] tribe
φυλῆς (phylēs)
Noun - Genitive Feminine Singular
Strong's Greek 5443: A tribe or race of people. From phuo; an offshoot, i.e. Race or clan.

of Benjamin.
Βενιαμίν (Beniamin)
Noun - Genitive Masculine Singular
Strong's Greek 958: Benjamin, youngest son of Jacob, founder of one of the twelve tribes of Israel. Of Hebrew origin; Benjamin, an Israelite.
(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.)

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. 11:1-10 There was a chosen remnant of believing Jews, who had righteousness and 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 directly 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 Jewish 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. This teaches us how to understand other prayers of David against his enemies; they are prophecies of the judgments of God, not expressions of his own anger. Divine curses will work long; and we have our eyes darkened, if we are bowed down in worldly-mindedness.
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