Expositor's Bible Commentary Commentary Romans 11:3

"Lord, they have killed thy prophets, they have digged down thine altars; and I am left alone, and they seek my life." — Romans 11:3 (ASV)

Preparation for this section has been made, especially in 9:27–29, where the OT teaching concerning the remnant is summarized by quotations from Isaiah. That teaching involved both judgment and mercy—judgment on the nation as a whole for its infidelity and wickedness, and mercy on those who are permitted to escape the judgment and form the nucleus for a fresh start under the blessing of God.

The opening question, “Did God reject his people?” requires that we keep in mind what was made clear early in the discussion—that “not all who are descended from Israel are Israel” (9:6). That the bulk of the nation proved disobedient (both in OT days and at the opening of the gospel period) does not mean rejection of “his people.” Paul has in mind the remnant, as the ensuing paragraph demonstrates.

Why does Paul now inject himself into the discussion as a bona-fide Israelite (cf. Php 3:5)? He not only is certifying that he is able to handle the subject with fairness to Israel, but, sensing his prominence in the purpose of God, he cites himself as sufficient evidence to refute the charge that God had rejected Israel.

For God to reject his people would require repudiation of his deliberate, unilateral choice of Israel (for the meaning of “foreknew” in v.3, see comment on 8:29). The inference is that God could not do such a thing (v.2). But instead of dealing in abstractions, Paul turns to the OT for confirmation, to the time of Elijah. If ever there was a period of flagrant apostasy, it was during the reign of Ahab, when Jezebel promoted Baal worship throughout the land. The situation was so bad that Elijah, in his loneliness, cried to God against the killing of prophets and destruction of altars. He went so far as to assert that he was the only one left and that he was being hunted down so as to complete the destruction of God’s servants (1 Kings 19:10). Paul, likewise persecuted by his own countrymen, may have felt a special kinship with Elijah, and this also may help to account for his mention of himself in v.1.

The important thing is the contrast between the assertion of Elijah—“I am the only one left”—and God’s reply: “I have reserved for myself seven thousand who have not bowed the knee to Baal” (v.4). If in that dark hour such a goodly company of the faithful existed, this is sufficient evidence that God does not permit his own at any time to disappear completely. The sparing of the remnant is inseparably related to the choice of the remnant.

This parallel between the days of Elijah and Paul’s own time suggests that when he wrote, the vast majority of Israel were resisting the Gospel and that, therefore, despite their claim of loyalty to God and the law, they had failed to move forward in terms of the climactic revelation in his Son. Those who had turned to Christ were only a remnant (v.5).

But the matter of numbers is not crucial. What is important is the reminder that irrespective of its size, the remnant is “chosen by grace.” This element is brought out in the quotation “I have reserved for myself seven thousand” (v.4). It is also evident, though not expressed, that the existence of the church, far from being contrary to the will of God, is actually the present channel of the operation of his “grace” (GK 5921). Having mentioned grace at the end of v.5, the apostle cannot pass by the opportunity to contrast grace with works (v.6). They are mutually exclusive as the means of establishing one’s relationship to God (cf. Ephesians 2:8–9).