A primary particle; properly assigning a reason
(used in argument, explanation or intensification; often with other particles).
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the
(sometimes to be supplied, at others omitted, in English idiom).
; a (divine) gratuity
, that is, deliverance
(from danger or passion); (specifically) a (spiritual) endowment
, that is, (subjectively) religious qualification
, or (objectively) miraculous faculty
Apparently a primary particle, having a copulative
and sometimes also a cumulative
, etc.; often used in connection (or composition) with other particles or small words.
From a shorter form of G2564
; an invitation
Of uncertain affinity; a deity
, especially (with G3588
; figuratively a magistrate
; by Hebraism very
] without repentance.
(as a negative particle) and a presumed derivative of G3338
_ _ For the gifts and calling “and the calling”
_ _ of God are without repentance “not to be,” or “cannot be repented of.” By the “calling of God,” in this case, is meant that sovereign act by which God, in the exercise of His free choice, “called” Abraham to be the father of a peculiar people; while “the gifts of God” here denote the articles of the covenant which God made with Abraham, and which constituted the real distinction between his and all other families of the earth. Both these, says the apostle, are irrevocable; and as the point for which he refers to this at all is the final destiny of the Israelitish nation, it is clear that the perpetuity through all time of the Abrahamic covenant is the thing here affirmed. And lest any should say that though Israel, as a nation, has no destiny at all under the Gospel, but as a people disappeared from the stage when the middle wall of partition was broken down, yet the Abrahamic covenant still endures in the spiritual seed of Abraham, made up of Jews and Gentiles in one undistinguished mass of redeemed men under the Gospel the apostle, as if to preclude that supposition, expressly states that the very Israel who, as concerning the Gospel, are regarded as “enemies for the Gentiles’ sakes,” are “beloved for the fathers’ sakes”; and it is in proof of this that he adds, “For the gifts and the calling of God are without repentance.” But in what sense are the now unbelieving and excluded children of Israel “beloved for the fathers’ sakes?” Not merely from ancestral recollections, as one looks with fond interest on the child of a dear friend for that friend’s sake [Dr. Arnold] a beautiful thought, and not foreign to Scripture, in this very matter (see 2 Chronicles 20:7; Isaiah 41:8) but it is from ancestral connections and obligations, or their lineal descent from and oneness in covenant with the fathers with whom God originally established it. In other words, the natural Israel not “the remnant of them according to the election of grace,” but THE NATION, sprung from Abraham according to the flesh are still an elect people, and as such, “beloved.” The very same love which chose the fathers, and rested on the fathers as a parent stem of the nation, still rests on their descendants at large, and will yet recover them from unbelief, and reinstate them in the family of God.
For the gifts and the calling of God are without repentance God does not repent of his gifts to the Jews, or his calling of the gentiles.
(15) For the gifts and calling of God [are] without repentance.
(15) The reason or proof: because the covenant made with that nation of everlasting life cannot be frustrated or in vain.
Numbers 23:19 God
] not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do [it
]? or hath he
spoken, and shall he not make it good?
I will ransom
them from the power
of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance
shall be hid from mine eyes.
For I [am]
the LORD, I change not
ye sons of Jacob are not consumed.
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