Estudo de Romanos 11:29 – Comentado e Explicado

Pois os dons e o chamado de Deus são irrevogáveis.
Romanos 11:29

Comentário de Albert Barnes

Para os presentes – Os favores ou benefícios que Deus concede aos homens. A palavra ????sµa carisma indica apropriadamente qualquer benefício conferido a outro como mera questão de favor, e não de recompensa; veja Romanos 5: 15-16 ; Romanos 6:23 . Tais são todos os favores que Deus concede aos pecadores, incluindo perdão, paz, alegria, santificação e vida eterna.

E chamado de Deus – A palavra “chamado” ???s?? klesishere denota aquele ato de Deus pelo qual ele faz um convite para que as pessoas venham e participem de seus favores, seja por uma revelação pessoal quanto aos patriarcas, ou pelas promessas de o evangelho, ou pelas influências de seu Espírito. Todos esses convites ou chamados implicam uma promessa de que ele concederá o favor e não se arrependerá ou se afastará dele. Deus nunca atrai ou convida pecadores para si mesmo sem estar disposto a conceder perdão e vida eterna. A palavra “chamado” aqui, portanto, não tem respeito a privilégios externos, mas àquela escolha de um pecador, e influenciando-o a vir a Deus, que está conectado à vida eterna.

Sem arrependimento – Isso não se refere ao homem, mas a Deus. Isso não significa que Deus confere seus favores ao homem sem exercitar seu arrependimento, mas que Deus não se arrepende, nem muda, em seus propósitos de conceder seus dons ao homem. O que ele promete, ele cumprirá; o que ele pretende fazer, ele não mudará ou se arrependerá. Como ele fez promessas aos pais, ele não se arrependerá e não se apartará deles; todos devem ser cumpridos; e, portanto, era certo que o povo antigo de Deus, embora muitos deles tivessem se rebelado e sido expulso, não deveria ser esquecido e abandonado. Esta é uma proposição geral a respeito de Deus, e uma repetidamente feita dele nas Escrituras; veja Números 23:19 : “Deus não é homem, para que minta; nem o filho do homem, para que se arrependa; não disse ele, e não o fará? ele falou, e não o fará bom? ” Ezequiel 24:14 ; 1 Samuel 15:29 ; Salmo 89: 35-36 ; Tito 1: 2 ; Hebreus 6:18 ; Tiago 1:17 . Segue-se disso,

(1) Que todas as promessas feitas ao povo de Deus sejam cumpridas.

(2) que seu povo não precisa ser desencorajado ou desanimador, em tempos de perseguição e julgamento.

(3) que ninguém que se torne seu verdadeiro amigo será abandonado ou rejeitado. Deus não concede o dom de arrependimento e fé, de perdão e paz, às pessoas, para um propósito temporário; nem os caprichosamente os retira e deixa a alma em ruínas. Quando ele renova uma alma, é com referência à sua própria glória; e retirar esses favores, e deixar uma alma assim renovada para ir para o inferno, seria tanto uma violação de todos os princípios de sua natureza quanto seria de todas as promessas das Escrituras.

(4) que Deus abandone tal alma e a deixe em ruínas implicaria que ele se arrependesse. Supõe uma mudança de propósito e de sentimento. Seria o caráter de um ser caprichoso, sem plano estabelecido ou princípios de ação; nenhuma confiança poderia ser depositada nele, e seu governo seria indigno dos afetos e da confiança de sua criação inteligente.

Comentário de E.W. Bullinger

presentes . App-184.

sem arrependimento = não se arrepender. App-111.

Comentário de John Calvin

29. The gifts and calling of God are without repentance. He has mentioned gifts and calling; which are to be understood, according to a figure in grammar, (369) as meaning the gift of calling: and this is not to be taken for any sort of calling but of that, by which God had adopted the posterity of Abraham into covenant; since this is especially the subject here, as he has previously, by the word, election, designated the secret purpose of God, by which he had formerly made a distinction between the Jews and the Gentiles. (370) For we must bear this in mind, — that he speaks not now of the election of individuals, but of the common adoption of the whole nation, which might seem for a time, according to the outward appearance, to have failed, but had not been cut up by the roots. As the Jews had fallen from their privilege and the salvation promised them, that some hope might remain to the remnant, Paul maintains that the purpose of God stands firm and immovable, by which he had once deigned to choose them for himself as a peculiar nation. Since then it cannot possibly be, that the Lord will depart from that covenant which he made with Abraham,

“I will be the God of thy seed,” ( Genesis 17:7 ,)

it is evident that he has not wholly turned away his kindness from the Jewish nation.

He does not oppose the gospel to election, as though they were contrary the one to the other, for whom God has chosen he calls; but inasmuch as the gospel had been proclaimed to the Gentiles beyond the expectation of the world, he justly compares this favor with the ancient election of the Jews, which had been manifested so many ages before: and so election derives its name from antiquity; for God had in past ages of the world chosen one people for himself.

On account of the Fathers, he says not, because they gave any cause for love, but because God’s favor had descended from them to their posterity, according to the tenor of the covenant, “Thy God and the God of thy seed.” How the Gentiles had obtained mercy through the unbelief of the Jews, has been before stated, namely, that God, being angry with the Jews for their unbelief, turned his kindness to them. What immediately follows, that they became unbelievers through the mercy manifested to the Gentiles, seems rather strange; and yet there is in it nothing unreasonable; for Paul assigns not the cause of blindness, but only declares, that what God transferred to the Gentiles had been taken away from the Jews. But lest what they had lost through unbelief, should be thought by the Gentiles to have been gained by them through the merit of faith, mention is made only of mercy. What is substantially said then is, — that as God purposed to show mercy to the Gentiles, the Jews were on this account deprived of the light of faith.

[Calvin ] seems to regard “the gifts and calling” as having reference to the adoption of the Jewish nation, and their adoption to certain privileges included in the Abrahamic covenant, probably those mentioned in Romans 9:4 . But [Pareus ], [Mede ], and others, extend the meaning farther, and consider “the gifts” as including those of “faith, remission of sins, sanctification, perseverance and salvation;” and they understand by “calling,” not the external, which often fails, but the internal, made by the Spirit, and every efficacious, of which the Apostle had spoken, when he said, “Those whom he has predestinated, he has called, justified, and glorified.” According to this view the Apostle must be considered to mean, that according to what is said in Romans 11:5 , the gifts and callings of God shall be effectual towards some of the Jews throughout all ages, and towards the whole nation, when the fullness of the Gentiles shall come in; or, that though they may be suspended, they shall yet be made evident at the appointed time; so that what secures and renders certain the restoration of the Jews is the covenant of free grace which God made with their fathers.

Some, as [Pareus ] informs us, have concluded from what is here said, that no Gentile nation, once favored with “the gifts and calling of God,” shall be wholly forsaken; and that though religion may for a long season be in a degenerated state, God will yet, in his own appointed time, renew his gifts and his calling, and restore true religion. The ground of hope is the irrevocability of his gifts and calling. – Ed.

Comentário de Adam Clarke

For the gifts and calling of God, etc. – The gifts which God has bestowed upon them, and the calling – the invitation, with which he has favored them he will never revoke. In reference to this point there is no change of mind in him; and therefore the possibility and certainty of their restoration to their original privileges, of being the people of God, of enjoying every spiritual blessing with the fullness of the Gentiles, may be both reasonably and safely inferred.

Repentance, when applied to God, signifies simply change of purpose relative to some declarations made subject to certain conditions. See this fully explained and illustrated by himself, Jeremiah 18:7-9 .

Comentário de Thomas Coke

Romanos 11:29 . Pelos dons e chamado de Deus, etc. – “Pelos favores que Deus mostrou àqueles seus pais em chamá-los e sua posteridade para ser seu povo, ele não se arrepende; mas sua promessa de que eles serão seu povo, permanecerá bom. ” Então, o arrependimento de Deus é explicado, Números 23:19 . Veja Elsner.

Comentário de John Wesley

Pois os dons e o chamado de Deus são sem arrependimento.

Pois os dons e o chamado de Deus são sem arrependimento – Deus não se arrepende de seus dons aos judeus, ou de seu chamado aos gentios.