Romans 11:20

11:20 fear what could happen: In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 11:20. Τῇ ἀπιστίᾳ—τῇ πίστει, by [because of] unbelief—by faith) Neither of the two events (says Paul) [was ordered] absolutely: for if it were absolutely, there would be room for boasting, which is here shown to be out of place: faith, the gift of God, making men humble [could not be such as to give room to boasting].—ἕστηκας) thou hast obtained and still holdest this standing, contrasted with the words, them, who fell, Rom 11:22.—μὴ ὑψηλοφρόνει, ἀλλὰ φοβοῦ) be not high-minded, but fear; Pro 3:7, μὴ ἴσθι φρόνιμος παρὰ σεαυτῷ, φοβοῦ δὲ τὸν θεόν, Be not wise in thine own eyes; but fear God.—φοβοῦ, fear) Fear is opposed not to confidence, but to superciliousness, and security.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_11:20-21. By καλῶς Paul admits the fact; but in what follows he points out its cause, as one which must prevent haughtiness, and inspire fear and anxiety respecting the duration of the state of grace; assigning the reason in Rom_11:21.

καλῶς] Good! recte ais. Demosth. 998. 24; Plat. Phil. p. 25 B; Eur. Or. 1216; Lucian, Deor. Jud_1:10.

The τῇ ἀπιστίᾳ and τῇ πίστει placed first with emphatic warning means: on account of unbelief, etc. Comp. Rom_11:30. See on Gal_6:12.

ἕστηκας] thou standest, namely, as a branch upon the olive tree. As the figure is present, both before and afterwards, it is opposed to the context to take ἕστηκ. absolutely, as the opposite of πίπτειν (Rom_11:11; Rom_11:22; Rom_14:4; Fritzsche, Tholuck, Krehl, Philippithe latter doubtfully).

ὑψηλοφρονεῖν, to be haughty (1Ti_6:17), is foreign to classical Greek, which has μεγαλοφρονεῖν; yet see scholion on Pind. Pyth. ii. 91: ὑψηλοφρονοῦντα καὶ καυχώμενον κατακάμπτει ὁ θεός. The adjective ὑψηλόφρων is found in the classics in a good sense: high-spirited.

φοβοῦ] timor opponitur non fiduciae, sed supercilio et securitati, Bengel. Secure haughtiness fears not the possible loss.

τῶν κατὰ φύσιν] those according to nature, not ingrafted.

μήπως οὐδὲ ς. φείς.] to be referred to the underlying conception: it is to be feared (Winer, pp. 469 f., 442 [E. T. 632, 595]; Baeumlein, Partik. p. 288; Ast, Lex. Plat. II. p. 335). The future is more definite and certain than the subjunctive. See Hermann, ad El. 992, Aj. 272, Med. p. 357, Elmsl.; Stallbaum, ad Plat. Rep. p. 451 A; Hartung, Partikell. II. p. 140. At the same time the specially chosen mode of expression with μήπως (Paul does not say directly ΟὐΔῈ ΣΟῦ ΦΕΊΣΕΤΑΙ, as Lachmann reads) is sufficiently mitigating and forbearing.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 11:20 . καλῶς : “a form of partial and often ironical assent” (Gifford). Paul does not think it worth while to dispute the assertion of Rom 11:19 , though as it stands it is by no means indisputable; he prefers to point out what it overlooks the moral conditions of being broken off and of standing secure and to urge them on the conscience. τῇ ἀπιστίᾳ : an account of unbelief, cf. Gal 6:12 , Winer, p. 270. τῇ πίστει ἕστκας : the security of the Gentiles depended on faith, and it is the most elementary principle of a religion of faith (Rom 3:27 ) that it excludes boasting. μὴ ὑψηλὰ φρόνει : cf. Rom 12:16 . 1Ti 6:17 has μὴ ὑψηλοφρονεῖν . Neither is classical. φοβοῦ : consistent with πίστις . Timor opponitur non fiduciæ sed supercilio et securitati (Bengel).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_11:20

Well, because of unbelief they were broken off, etc. The fact that they were broken off is admitted, but the inference drawn by the Gentiles is denied. It was not for any personal considerations that the one was rejected and the other chosen. The Jews were rejected because they rejected the Savior, and the only tenure by which the advantages of a covenant relation to God can be retained is faith. The Gentiles will not be secure, because Gentiles, any more than the Jews were safe, because Jews. Instead, therefore, of being high-minded, they should fear.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

See that thou stand in awe of God modestly and carefully.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Well--"Be it so, but remember that"

because of unbelief they were broken off, and thou standest--not as a Gentile, but solely

by faith--But as faith cannot live in those "whose soul is lifted up" (Hab 2:4).

Be not high-minded, but fear-- (Pro 28:14; Phi 2:12):

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. Well; because of unbelief, c.] This statement is all true but then, consider, why is it that they were cast out? Was it not because of their unbelief? And you stand by faith: you were made partakers of these blessings by faith; be not high-minded; let this humble, not exalt you in your own estimation; for if the blessings were received by faith, consequently not by works; and if not by works, you have no merit; and what you have received is through the mere mercy of God. They once stood by faith; they gave place to unbelief, and fell: you stand now by faith; but it is as possible for you to be unfaithful as it was for them, and consequently you may fall under the Divine displeasure, as they have done; be not high-minded, but fear; watch over yourselves with godly jealousy.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

20. Well] i.e. Well said. There is, of course, a solemn and earnest irony in the word. In terms, the Gentile Pharisee (if we may use the expression) spoke truth; for in the mysterious adjustments of the Divine Plan the rejection of Messiah by Israel was to precede, and even in a certain sense to occasion, the call of the Gentiles. But in the spirit of the words there was deep untruth; for their own sin was the actual cause of Israel’s fall, and Gentile believers were admitted into covenant on just the same terms of mere mercy as their Jewish brethren—i.e. for the sole sake of Messiah the Propitiation; “by faith.”

because of unbelief—by faith] The construction in the two phrases is identical in the Gr. On the statement of fact here, see last note.

thou standest] See on ch. Rom_5:2.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Well,.... To this the apostle answers, by approving and granting in, part what was said, that the unbelieving Jews were broken off and rejected, and that the Gentiles that believed in Christ were grafted in among the Jews that professed his name; but then he tacitly denies that it was for their sakes, and their account, they were broken off, but for their own incredulity:

because of unbelief they were broken off; because of their unbelief and contempt of the Messiah, they were rejected of God, and died in their sins; that which excluded their forefathers from the land of Canaan, shut them out of the Gospel church state, and the kingdom of heaven:

and thou standest by faith; which is not of a man's self, but the gift of God; so that it was not by their merits, and better deservings, but by the grace of God that they were in the situation they were; they were blessed with faith in Christ, and having made a profession of it were admitted to Gospel ordinances, and into a Gospel church; and being helped hitherto to hold the profession of their faith in a becoming manner they stood their ground, and continued in their church relation; and therefore ought not to give way to a vain boasting spirit, but to be humble, modest, and dependent; wherefore he gives them this proper pertinent, and wholesome advice,

be not highminded, but fear. The apostle would have them not be elated with their gifts, privileges, and enjoyments, and look over others, or down upon them with contempt and disdain, considering that all they had and enjoyed were owing to the goodness of God, and not to any deserts of theirs; and therefore should fear the Lord and his goodness; for not a fear of hell and damnation, or a distrust of the grace of God, is here meant; but a fear of offending him, and that not from a dread of punishment, but from a sense of his grace and goodness; and also designs humility of soul, in opposition to pride, haughtiness, and elation of mind, a lowly carriage and behaviour to others, and an humble dependence on grace and strength from above, to enable to persevere and hold out to the end; for "let him that thinks he stands take heed lest he fall" into sin, Co1 10:12; so as to dishonour God and Christ grieve the Holy Spirit, wound his own conscience, and bring himself under the censure of the church, and to be cut off from the good olive tree, the root and fatness of which he now partakes.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

Ver. 20. Be not high-minded, but fear] Alterius perditio tun sit cautio, saith one. Ruina maiorum sit cautela minorum, saith another. Seest thou thy brother shipwrecked? look well to thy tackling.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Well - True. It is true they were broken off; but in order to show that there was no occasion for boasting, he adds that they were not rejected in order to admit others, but because of their unbelief, and that their fate should have a salutary impression on those who had no occasion for boasting, but who might be rejected for the same cause. This is an instance of remarkable tact and delicacy in an argument, admitting the main force of the remark, but giving it a slight change in accordance with the truth, so as to parry its force, and give it a practical bearing on the very point which he wished to enforce.

Thou standest by faith - The continuance of these mercies to you depends on your fidelity. If you are faithful, they will be preserved; if, like the Jews, you become unbelieving and unfruitful, like them you will be also rejected. This fact should repress boasting, and excite to anxiety and caution.

Be not high-minded - Do not be elated in the conception of your privileges, so as to produce vain self-confidence and boasting.

But fear - This fear stands opposed to the spirit of boasting and self-confidence, against which he was exhorting them. It does not mean terror or horror, but it denotes humility, watchfulness, and solicitude to abide in the faith. Do not be haughty and high-minded against the Jew, who has been cast off, but “demean yourself as a humble believer, and one who has need to be continually on his guard, and to fear lest he may fall through unbelief, and be cast off.” (Stuart.) We may here learn,

That there is danger lest those who are raised to eminent privileges should become unduly exalted in their own estimation, and despise others.

(2)The tendency of faith is to promote humility and a sense of our dependence on God.

(3)The system of salvation by faith produces that solicitude, and careful guarding, and watchfulness, which is necessary to preserve us from apostasy and ruin.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

20. Unbelief… faith—These two words, expressing the conditions, negative and positive, in regard to salvation, explain why either the Jew or Gentile is called.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 20, 21. Well the fact of the case is as you say; but why?because of unbelief they were broken off; and thou standest by faith. Be not high-minded, but fear: for if God spared not the natural branches, neither will he spare thee. (So, rather than as in the Authorized Version, according to the best-supported readings.) Thou art on thy trial, as they were, and alike liable to be broken off for the like cause; their present rejection should inspire in thee, not boast-fullness, but fear. The question has been raised whether St. Paul (using, as he does, the terms su and tinev twv kladwn) has now the election and final salvation of individuals in view, or still only the calling to a state of salvation of races or communities of men of the Jewish race on the one hand, and Gentile Churches on the other. The whole purport of this section of the Epistle (ch. 9, 10, 11) seems to demand the latter view. (As to su , see on ver. 17) Besides, if by the broken-off branches were meant simply individual unbelievers, how could we explain their being "grafted in again" (vers. 23, 24), seeing that the contemplated restoration is regarded in vers. 25, 26 as something that is to take place in the possibly distant future, after "the fulness of the Gentiles" has come in? Thus this passage is really irrelevant to any doctrines about individual election and salvation that may have been built upon it. It is, however, important as confirming the general view of Divine election not being irrespective of the conditions of human faith and perseverance.

Vers. 20, 21. Spiritual pride rebuked.

The pride of man is a bladder easily inflated, and the apostle performed a salutary service when he showed how readily it might be pricked. The throwing open to the Gentile world, with additional advantages, of the religious privileges formerly confined to the Jews, begot in many converts an undue elation. Christianity inspires men with such expansive hopes that there is a danger of overweening vanity and presumption leading to a neglect of the conditions under which alone these hopes can be realized. The mercy of God may be illegitimately strained; the consciousness of spiritual freedom has often degenerated into licence of behaviour, and the "goodness" of God has made men unmindful of his "severity." Hence the useful caution of the text. Distinguish, however, between "fear" and "dread." Reverential, humble fear is quite compatible with gladness of soul and with unwavering trust in the promise of a free and full salvation. Let us adduce considerations that justify the caution of these verses.

I WE HAVE AN IMPARTIAL GOD TO DEAL WITH. An arbitrary capricious monarch may select favourites, and dispense his gifts without regard to the moral worth of the recipients. Gentiles receiving an account of the river of Divine love abandoning its previous channel and inundating with a flood of blessing the surrounding parched lands, might be lapped into a false security, as if this blessing once granted could not again be withheld, no matter what the use made of the fertilizing influences vouchsafed. This would be to overlook the fact that it was for reasons the Jews were stripped of their exclusive advantages, and that the same reasons of abuse and ingratitude might cause the story to be repeated in the case of Christians, boastful of their position of knowledge and close access to God, and omitting to cultivate the appropriate graces and duties.

II THE LAW AND AIM OF GOD"S GOVERNMENT IS RIGHTEOUSNESS. Here we ascend to that essential attribute of God which is the guide and end of his dealings with his creatures. Well-being cannot be separated from well-doing. In no other way can the Almighty make his people happy than by inducing them to practise what is "lovely and of good report." Christ died to save men from their sins. His offering frees men from the overwhelming burden of their past enormities, wipes off the score against them, but requires the pursuit of holiness as the consequence and token of their forgiveness. The bearing of good fruit is the sure criterion of the improved condition of the tree. The rose which blooms not tells not of proper grafting. Faith in Christ admits to his kingdom, and continued faith showing itself by works of obedience keeps us united to the source of prosperity and progress. Heaven needs a prepared people to enter into its bliss and service. Greatly do men err, therefore, who plume themselves on their conversion and go not on unto sanctification of life.

III HISTORY TEACHES US HUMILITY. History is God in action. The facts of history are naught apart from the revelation of a Divine order they bring to the illumined mind. The fate of Israel is a tablet whose letters of fire should brand themselves on the memory as a declaration of the forbearing goodness of God to the faithful, and his ultimate severity to the disobedient. God changes not; what he has done he may do again. If "the natural branches" were not spared, why should he spare the objects of his after-clemency when they too turn aside to rebel counsels? The story of the antediluvians swept away by a torrent of righteous indignation; of the inhabitants of Sodom smitten in their pride and idleness; of the Canaanites "spued out" of the laud for their wickedness; of Babylon and Nineveh, where civilization was a hot-bed of vice, its riot and fumes extinguished by the desert sands; of Judas, who by transgression fell from his apostleship; of the temple at Jerusalem profaned by its guardians and then given over to the flames; of the candlesticks removed when the Churches of Asia "lost their first love; all these are so many voices echoing the warning of the text, "Be not high-minded, but fear." God spares long, but at last the thunderbolt falls. Sin marches to its destined grave.

IV THE DECEITFULNESS OF OUR HEARTS CALLS FOR CONSTANT VIGILANCE. Human nature remains true to itself, brings forth the same fruit in all ages. Even in the renewed nature of the Christian, "the flesh lusteth against the Spirit." The serpent of evil is scotched, not killed. Our environment exposes us to unceasing attacks. At any moment of relaxed tension, the foe may assault and carry the fortress. "Let him that thinketh he standeth take heed lest he fall." The Saviour emphasized the caution, "What I say unto you, I say unto all, Watch!" Children are often reckless because they perceive not the danger; wise men neglect no precautions. Our safest course is to be intent on "the things that accompany salvation," to fill the hands with beneficent activities, to engage the thoughts on noblest themes. Press toward the goal, and no enchanted meadow shall beguile our steps. Like earnest competitors, read the rules carefully and sedulously conform to them. Prayerful meditation on the Scriptures, humble confidence in God, and the opening of the heart to the sway of the blessed Spirit, will correct any wrong attitude, and enable us to persevere to the end. "Let us therefore fear, lest a promise being left us," etc. S.R.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

They were broken off for unbelief, and thou standest by faith - Both conditionally, not absolutely: if absolutely, there might have been room to boast. By faith - The free gift of God, which therefore ought to humble thee.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Well [A form of partial and often ironical assent: equal to, very true, grant it, etc. It was not strictly true that God had cast off the Jew to make room for the Gentile, for there was room for both. The marriage supper shows the truth very clearly. The refusal of the Jew was the reason why he was cast off, not because there was lack of room, or partial favor on God's part, or superior merit on the part of the Gentiles-- Luk_14:15-24 ]; by their unbelief they were broken off, and thou standest by thy faith [not merit]. Be not highminded, but fear :

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

20. It is not. Because of unbelief they were broken off. Had they believed, they would have remained. The Gentile is grafted in when he believes. Thou standest by faith. Unbelief would cut off the Gentile branch as well as the Jew.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

20. τῇ ἀπιστίᾳ—τῇ πίστει, dative marking the cause or occasion. Cf. Rom 11:30, Rom 4:20; 2Co 2:13; Blass, § 38. 2 (1898). For ἀπ. π., cf. Mar 9:24.

μὴ ὑ. φ. Give up these high thoughts of yourself; school yourself to the humility of fear; cf. 1Ti 6:17.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] Well (the fact, involving even the purpose, assumed in ἵνα, is conceded. When Thol. denies this, he forgets that the prompting cause of their excision, their unbelief, is distinct from the divine purpose of their excision, the admission of the Gentiles, and belongs to a different side of the subject):—through their unbelief (or perhaps, ‘through unbelief,’ abstract. There is often a difficulty in distinguishing the possessive from the abstract (i.e. generic) article.

Thol. observes that the instrumental use of the dat. and that of διὰ with the gen. differ in this, that the latter expresses more the immediate cause, the former the mediate and more remote. The explanation of this would be, that the dative only acquires its instrumental use through another, more proper attribute of the case, that of reference to, form or manner in which: see Bernhardy, Syntax, ch. iii. 14, pp. 100-105) they were broken off, but thou by thy faith (see above:—‘through’ indicates better the prompting cause of a definite act,—‘by,’ the sustaining condition of a continued state. Thus we should always say that we are justified through, not by, faith,—but that we stand by, not through, faith) standest (in thy place, in the tree, opposed to ἐξεκλάσθησαν. Thol. prefers the sense in ch. 14:4, and certainly the adoption of πεσόντες ver. 22, seems to shew that the figurative diction is not strictly preserved).—Be not high-minded, but fear:

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

20. καλῶς. St. Paul admits the statement, but suggests that the Gentile Christian should remember what were the conditions on which he was admitted. The Jews were cast off for want of faith, he was admitted for faith. There was no merit of his own, therefore he has no grounds for over-confidence: ‘Be not high-minded; rather fear, for if you trust in your merit instead of showing faith in Christ, you will suffer as the Jews did for their self-confidence and want of faith.’

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Well [καλως] . Admitting the fact. Thou art right. Compare Mr 12:32. Some take it as ironical.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 20. Paul grants the fact; but he denies the inference drawn from it. There is no arbitrary favor in God. If the Jews have been rejected, it is in consequence of their unbelief; and if thou fillest their place for the present, it is a consequence of faith—that is to say, of divine grace. For there is no merit in faith, since it consists only in opening the hand to receive the gift of God. The term: thou standest, alludes to the favored position of the engrafted branch which now rises on the stem, while those it has replaced lie on the ground.

The reading ὑψηλοφρόνει ought certainly to be preferred to the form ὑψηλὰ φρόνει, which is substituted for it by the Alexs., probably after Rom 12:16. In the passage 1Ti 6:17, where this word again occurs, there is the same variant.

But it is not enough to avoid self-exaltation; there should be a positive fear.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.