(6) And if by grace.—The true text of this verse differs considerably from that which is translated in the Authorised version, “But if by grace, then is it no more of works, otherwise grace is no more seen to be grace.”

The preservation of the remnant cannot be due to grace and works at the same time; it must be due to one or the other.

11:1-10 There was a chosen remnant of believing Jews, who had righteousness and life by faith in Jesus Christ. These were kept according to the election of grace. If then this election was of grace, it could not be of works, either performed or foreseen. Every truly good disposition in a fallen creature must be the effect, therefore it cannot be the cause, of the grace of God bestowed on him. Salvation from the first to the last must be either of grace or of debt. These things are so directly contrary to each other that they cannot be blended together. God glorifies his grace by changing the hearts and tempers of the rebellious. How then should they wonder and praise him! The Jewish nation were as in a deep sleep, without knowledge of their danger, or concern about it; having no sense of their need of the Saviour, or of their being upon the borders of eternal ruin. David, having by the Spirit foretold the sufferings of Christ from his own people, the Jews, foretells the dreadful judgments of God upon them for it, Ps 69. This teaches us how to understand other prayers of David against his enemies; they are prophecies of the judgments of God, not expressions of his own anger. Divine curses will work long; and we have our eyes darkened, if we are bowed down in worldly-mindedness.And if grace ... - If the fact that any are reserved be by grace, or favor, then it cannot be as a reward of merit. Paul thus takes occasion incidentally to combat a favorite notion of the Jews, that we are justified by obedience to the Law. He reminds them that in the time of Elijah it was because God had reserved them; that the same was the case now; and therefore their doctrine of merit could not be true; see Romans 4:4-5; Galatians 5:4; Ephesians 2:8-9.

Otherwise grace ... - If people are justified by their works, it could not be a matter of favor, but was a debt. If it could be that the doctrine of justification by grace could be held and yet at the same time that the Jewish doctrine of merit was true, then it would follow that grace had changed its nature, or was a different thing from what the word properly signified. The idea of being saved by merit contradicts the very idea of grace. If a man owes me a debt, and pays it, it cannot be said to be done by favor, or by grace. I have a claim on him for it, and there is no favor in his paying his just dues.

But if it be of works ... - "Works" here mean conformity to the Law; and to be saved by works would be to be saved by such conformity as the meritorious cause. Of course there could be no grace or favor in giving what was due: if there was favor, or grace, then works would lose their essential characteristic, and cease to be the meritorious cause of procuring the blessings. What is paid as a debt is not conferred as a favor.

And from this it follows that salvation cannot be partly by grace and partly by works. It is not because people can advance any claims to the favor of God; but from his mere unmerited grace. He that is not willing to obtain eternal life in that way, cannot obtain it at all. The doctrines of election, and of salvation by mere grace, cannot be more explicitly stated than they are in this passage.

6. And, &c.—better, "Now if it (the election) be by grace, it is no more of works; for [then] grace becomes no more grace: but if it be of works," &c. (The authority of ancient manuscripts against this latter clause, as superfluous and not originally in the text, though strong, is not sufficient, we think, to justify its exclusion. Such seeming redundancies are not unusual with our apostle). The general position here laid down is of vital importance: That there are but two possible sources of salvation—men's works, and God's grace; and that these are so essentially distinct and opposite, that salvation cannot be of any combination or mixture of both, but must be wholly either of the one or of the other. (See on [2246]Ro 4:3, Note 3.) This verse depends upon the former; and though it doth not seem to appertain to the argument the apostle had in hand, yet, by the direction of the Spirit, he takes the little occasion that is offered, to show, that election and vocation are only by grace, and not by works. This he had spoken to before, Romans 4:4,5 9:11; but he toucheth upon it again: and here he delivers a truth, which the Jews of old either could not, or would not, understand; i.e. that there is no mixing of the merit of good works and the free grace of God, but one of these doth exclude and destroy the nature of the other; for if election and calling were both of grace and works, (as some that call themselves Christians, as well as the Jews, affirm), then grace is no grace, and works are no works. For whatsoever proceedeth of grace, that cometh freely, and not of debt; but what cometh by merit of works, that cometh by debt; but now debt and no debt, or that which is free, and by desert, are quite contrary things. Therefore to say, that men are elected and called, partly of grace and partly of the merit of foreseen works, that were to put things together that cannot agree, to make debt no debt, merit no merit, works no works, grace no grace; and so, to affirm and deny one and the same thing.

And if by grace, then is it no more of works,.... Upon election, being called "the election of grace", the apostle forms an argument, showing the contrariety and inconsistency of grace, and works, in that affair; proving, that it must be by the one or the other: and if by the one, then not by the other; and that these two cannot be mixed and blended together in this matter. If election is "by grace", as it certainly is; for no other reason can be given why God has chose one, and not another, but his own sovereign pleasure, or that free favour and unmerited love, with which he loves one and not another; and not because they are better, or had done or would do better things than others; "then it is no more", or not at all, for it never was "of works", was not influenced by them, does not arise from them, for it passed before ever any were done; and those that are done aright spring from it, and therefore could never be the rule and measure, causes, motives, and conditions of it;

otherwise grace is no more grace; for

"grace (as Austin has long ago observed) is not grace, unless it is altogether freed;''

it will lose its nature, and ought to change its name, and be no more called or reckoned grace, but a due debt; and a choice of persons to salvation should be thought, not to be what God is free to make or not, but what he is obliged to, as a reward of debt to men's works:

but if it be of works, then it is no more grace; if election springs from, and depends upon the works of men, let no man ascribe it to the grace of God; for there is nothing of grace in it, if this be the case:

otherwise work is no more work; that will free gift: but these things are contrary to one another; and so unalienable and unalterable in their natures, that the one cannot pass into the other, or the one be joined with the other, in this or any other part of man's salvation; for what is here said of election, holds true of justification, pardon of sin, and the whole of salvation. The Ethiopic version applies it to justification.

{5} And if by grace, then is it {e} no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

(5) Even though all are not elect and chosen, yet let those that are elected remember that they are freely chosen: and let those that stubbornly refuse the grace and free mercy of God impute it to themselves.

(e) This saying demolishes the doctrine of all kinds and manner of works, by which our justifiers of themselves teach that works are either wholly or partly the cause of our justification.