The Berean Expositor
Volume 27 - Page 144 of 212
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It is the consistent testimony of the N.T. that all things were created "by Him and
for Him--i.e. Christ" (Col. 1: 16), and the ascriptions of praise in Rom. 9: 5, and in
Rom. 11: 36 are both offered to the same God. In Rom. 9: 5 He is over "all things"
(panton) without reservation, evil as well as good. In Rom. 11: 36 out of Him, and
through Him, and unto Him are "the all things" (ta panta), certain specific "all things",
which do not include that which is evil. This important distinction we must discuss when
we reach Rom. 11: 36 in the course of our exposition.
Our space is already filled, but the theme is so wonderful and so vital that we trust
none of our readers will consider the time spent too long. We joyfully acknowledge that
which Israel in their blindness failed to see, that the Messiah Who came from themselves,
so far as the flesh was concerned, and Who, according to the Spirit, was declared to be
the Son of God with power (Rom. 1: 3, 4) was at the same time: "Over all, God blessed
for ever." To this the apostle adds his solemn "Amen". May all who read and believe
echo that "Amen", and rejoice to know that one day Israel shall look on Him Whom they
pierced, the One Who, even in the days of Isaiah, was named "The mighty God", and
shall at last say of Him:
"Lo, this is our God; we have waited for Him, and He will save us" (Isa. 25: 9).
The Purpose according to Election (9: 6-13).
pp. 233 - 239
If the contemplation of the high glory of Israel's privileges has led the apostle for the
moment away from himself and the failure of his kinsmen, his next word is an indication
that he has returned once more to the theme of Israel's failure in order to meet the
objections raised by their defection and fall. The word "but" does not appear in the A.V.
of verse 6, but is there in the original. After referring to his intense grief, the apostle is
careful to correct any false impression by saying: "But it is not such as that the word of
God has failed." Commentators draw attention to this opening phrase as an instance of
what is called a "Solecism", because it appears to be a mixture of two different modes of
expression neither of which is fully stated. The word comes from soloikos, "to speaks
like an inhabitant of Soloi in Cilicia", where Attic Greek had been corrupted by the Greek
The word of God would have failed if it had declared that any specific number of
Israelites would believe in the Lord Jesus at His first coming. No such statement,
however, had been made; rather the reverse, for from prophecy it was quite plain that at
the first Israel would reject their Messiah, and be in turn rejected--only a remnant, and
that according to the election of grace, preserving the seed and the line unbroken. In
order to enforce this fact concerning the remnant according to the election of grace, the
apostle commences a somewhat complicated argument, establishing from the history of
Israel the principle of God's sovereign choice in connection with the true seed.