Romans 11:27

Rom 11:27. Αὓτη, this) of which see in the preceding verse.—παρʼ ἐμοῦ, from me) He himself will do it.—διαθήκη, testament [covenant])—namely, it shall then be and shall be unfolded.—τὰς ἁμαρτίας) sins, and the miseries arising from them.

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

Rom 11:27 . καὶ αὕτη κ . τ . λ . This is My covenant with them = this is the constitution which I give them to live under. Weiss interprets this by what follows, making the αὕτη prospective, but this is somewhat forced. The διαθήκη is not equivalent to the removal of sins, though it is based upon it: it covers the whole condition introduced by that removal. Cf. Jer 31:31 ff. The deliverance referred to in Rom 11:26-27 , 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. This is obvious even apart from the argument of Weiss that the deliverance in question is to be immediately followed by the resurrection; an argument which depends on a doubtful interpretation of ζωὴ ἐκ νεκρῶν Rom 11:15 .

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

Rom_11:27

For this is my covenant unto them; αὕτη αὐτοῖς ἡ παω ἐμοῦ διαθήκη, this for them is the covenant which proceeds from me. In the Hebrew it is simply, my covenant; so that παρ ̓ ἐμοῦ is for the genitive. See, however, Winer, 3. §30. The pronoun αὕτη, this, is to be referred to what follows; this is my covenant (ὅταν, when), that I will take away their sins. The demonstrative pronoun may be followed, and its reference determined, by ἵνα, Joh_17:3; ἐάν, 1Jo_2:3; and as in this case, and in 1Jo_5:2, by ὅταν. The quotation in this verse, as that in Rom_11:26, is not from any one place. The words, This is my covenant with them, occur in Isa_59:21; the clause, When I shall take away their sins, is from Isa_27:9, as rendered by the lxx, who give the sense of the Hebrew, Their iniquity shall be purged; or, literally, to take away his sin. All the apostle intended to prove, is proved by the language of the prophets. The covenant of God with his ancient people secured, after their apostasy and consequent banishment in Babylon, and their dispersion over the earth, and their rejection of Christ, the ultimate purging away of their sin, and their restoration, as a nation, to the Messiahs kingdom. This national conversion is also predicted in Zec_12:10, and in many other passages of the Old Testament.

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

For--rather, "and" (again); introducing a new quotation.

this is my covenant with them--literally, "this is the covenant from me unto them."

when I shall take away their sins--This, we believe, is rather a brief summary of Jer 31:31-34 than the express words of any prediction, Those who believe that there are no predictions regarding the literal Israel in the Old Testament, that stretch beyond the end of the Jewish economy, are obliged to view these quotations by the apostle as mere adaptations of Old Testament language to express his own predictions [ALEXANDER on Isaiah, &c.]. But how forced this is, we shall presently see.

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 27. For this is my covenant unto them, when I shall take away their sins.] The reader on referring to Isa 59:20, Isa 59:21, will find that the words of the original are here greatly abridged. They are the following: -

And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever.

For the manner in which St. Paul makes his quotation from Scripture, see the observations at the end of the preceding chapter, (Ro 10:21 (note), Part I.). The whole of these two verses should be read in a parenthesis, as I have marked them in the text; for it is evident that the 25th verse should be immediately connected with the 28th.

It may not be amiss to subjoin here a collection of those texts in the Old Testament that seem to point out a restoration of the Jewish commonwealth to a higher degree of excellence than it has yet attained. Isa 2:2-5; Isa 19:24, Isa 19:25; Isa 25:6, etc.; Isa 30:18, Isa 30:19, Isa 30:26; Isa 60:1-22; Isa 65:17-25; Jer 31:10-12; Jer 46:27, Jer 46:28; Eze 20:34, Eze 20:40, etc.; Eze 28:25, Eze 28:26; Eze 34:20, etc.; Eze 36:8-16; Eze 37:21-28; Eze 39:25, etc.; Joe 3:1, Joe 3:2, Joe 3:17, Joe 3:20, Joe 3:21; Amo 9:9-15; Oba 1:17, Oba 1:21; Mic 4:3-7; Mic 7:18-20; Zep 3:19, Zep 3:20.

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

27. 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. This also tends to confirm the subject in hand; for what he said of the conversion of a people who were so stubborn and obstinate, might have appeared incredible: he therefore removes this stumblingblock, by declaring that the covenant included a gratuitous remission of sins. 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(27) The second part of the quotation, “For (rather, and), this is my covenant with them,” &c., appears to be taken from the LXX. version of Isa_27:9. The connecting-links between the two are the removing of transgression from Jacob, and the form of the phrase, “This is my covenant with them.” (“This is his blessing,” Isa_27:9, LXX.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

27. for this is my covenant unto them] Lit., and this for them is the covenant granted by me. Cp., for the terms of a great “Covenant of Grace,” Jer_31:31-34, with the quotation and inspired comment in Heb_8:8-12; Heb_10:16-17.

“This” refers backward; q. d., “I have covenanted that the Messiah shall bring Jacob to grace and peace; and this covenant I will carry out when my time of pardon and renewal comes.”

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.

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,

when I, saith the Lord,

shall take away their sins: some think that the apostle alludes to Jer 31:34; others, that he takes this passage out of Isa 27:9; where in the Septuagint version the selfsame phrase is used; though it may be no citation, or reference, but the apostle's own words, explaining what is meant by "turning away ungodliness from Jacob", Rom 11:26; and as before; regards not the taking away of their sins by the sacrifice of Christ, which is done already, and is what the blood of bulls and goats could not do; but of the removing of their sins from themselves, from their consciences, by the application of the blood of Christ, and the imputation of his righteousness.

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

27 For this is my covenant unto them, when I shall take away their sins.

Ver. 27. When I shall take] By the spirit of judgment and of burning, Isa 4:4; cf. Isa 27:9.

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.

For this is my covenant ... - This expression is found immediately following the other in Isa 59:21. But the apostle connects with it a part of another promise taken from Jer 31:33-34; or rather he abridges that promise, and expresses its substance, by adding “when I shall take away their sins.” It is clear that he intended to express the general sense of the promises, as they were well known to the Jews, and as it was a point concerning which he did not need to argue or reason with them, that God had made a covenant with them, and intended to restore them if they were cast off, and should then repent and turn to him. The time and manner in which this shall be, is not revealed. It may be remarked, however, that that passage does not mean that the Redeemer shall come personally and preach to them, or re-appear for the purpose of recalling them to himself; nor does it mean that they will be restored to the land of their fathers. Neither of these ideas is contained in the passage. God will doubtless convert the Jews, as he does the Gentiles, by human means, and in connection with the prayers of his people; so that the Gentiles shall yet repay the toil and care of the ancient Jews in preserving the Scriptures, and preparing the way for the Messiah; and both shall rejoice that they were made helps in spreading the knowledge of the Messiah.

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

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. for the Jews’ refusal of the gospel brought it sooner to them: see Rom 11:11. 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

election, they are beloved for the fathers’ sakes. By election he means, either God’s choosing them to eternal life; or rather, his choosing that nation and people, above all other nations and people of the world, to be his peculiar people: see Deu 7:6; Psa 135:4; Act 13:46. And by God’s love to them, he means his love of good will which he had to that people still, for their fathers’ sakes: not because of the merit of their fathers, but because of the covenant made with their fathers; because they are descended of those fathers, to whom God had promised, that he would be their God, and the God of their seed after them; aye, and of their seed’s seed for ever; which promises of God, the infidelity of many of them cannot wholly frustrate.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

sins

Sin. (See Scofield "Rom 3:23")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

27. “And this shall be the covenant to them with me when I shall take away their sins.” This glorious fulfillment is to take place with the remnant of grace.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

And this is my covenant [lit. the covenant from me] unto them, When I shall take away their sins . [ Isa_27:9 . (Comp. Jer_31:31-34 ) Verse 26 is quoted from the LXX., but Paul changes "come in favor of Zion" to read, "come out of Zion," following a phrase found at Psa_14:7 . None can say why he made this change, but it prevents confusion as to the first and second advent. Christ's second advent will be out of heaven, not out of Zion. Bengel calls attention to the fact that as Paul in Romans 3 combines Isaiah 59 and Psalm 14, to prove the sinfulness of mankind, especially of the Jews, so he here seems to combine the same two parts of Scripture to prove the salvation of Israel from sin. Moreover, as in chapter 9 he lets Isaiah describe Israel as reduced to a remnant ( Rom_9:27-29 ), so he here appeals to the same inspired penman as the foreteller of the salvation of all Israel. Christ the Deliverer had already come, so that part of the prophecy had been fulfilled, but the future effects of the gospel were yet to accomplish the salvation of the Jews as a nation in two ways: (1) By turning them from their ungodly infidelity; (2) by forgiving their sins. Jewish unbelief will not be removed by any change in the gospel: it is complete and unalterable. The changes which will work upon the Jews will be those wrought in the world by the gospel. "And this is the covenant from me," etc., signifies, My covenant unto them shall be executed and completed on my part when I forgive their sins. To the Jews, therefore, there was, on God's part, in Paul's day, a present attitude of rejection manifesting itself in hardening, and a future attitude of acceptance sometime to manifest itself in forgiveness, and these attitudes are thus described]

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.

27. This is my covenant unto them. The Lord's covenant unto them is what follows, “Take away their sins.” Hence these passages imply the restoration of Israel to the divine favor.

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.

27. καὶ αὕτη κ.τ.λ.: ‘and whensoever I forgive their sins then shall my side of the covenant I have made with them be fulfilled.’

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

Vv. 27. 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 (Isa 27:9): “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.” The pronoun αὐτῶν, their, refers to the individuals, as the word Jacob denoted the totality of the people.

In the two following verses the apostle draws from what precedes the conclusion relative to Israel. In Rom 11:28 he expresses it in a striking antithesis, and in Rom 11:29 he justifies the final result (28b) by a general principle of the divine government.

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.