But how does God answer him? “I have reserved for myself seven thousand men who have not bowed the knee to Baal.”
Parallel Translations
-
But how does God answer him? “I have reserved for myself seven thousand men who have not bowed the knee to Baal.”
-
But what sayth the answer of god to him agayne? I have reserved vnto me seven thousande men which have not bowed the knee to Baal.
-
But what saith the answere of God to him? I haue reserued vnto my selfe seuen thousand men, which haue not bowed the knee to Baal.
Cross-references (10)
Passages linked to Romans 11:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Kings 19:18 Yet I reserved seven thousand in Israel, all the knees of which have not bowed to Baal, and every mouth which has not kissed him.”
- Numbers 25:3 Israel joined himself to Baal Peor, and Yahweh’s anger burned against Israel.
- 2 Kings 10:19-20 Now therefore call to me all the prophets of Baal, all of his worshipers, and all of his priests. Let no one be absent; for I have a great sacrifice to Baal. Whoever is absent, he shall not live.” But Jehu did deceptively, intending to destroy the worshipers of Baal. Jehu said, “Sanctify a solemn assembly for Baal!” So they proclaimed it.
- Zephaniah 1:4 I will stretch out my hand against Judah, and against all the inhabitants of Jerusalem. I will cut off the remnant of Baal from this place: the name of the idolatrous and pagan priests,
- Judges 2:13 They abandoned Yahweh, and served Baal and the Ashtaroth.
- Hosea 2:8 For she didn’t know that I gave her the grain, the new wine, and the oil, and multiplied to her silver and gold, which they used for Baal.
- Hosea 13:1 When Ephraim spoke, there was trembling. He exalted himself in Israel, but when he became guilty in Baal, he died.
- 1 Kings 16:31 As if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, he took as wife Jezebel the daughter of Ethbaal king of the Sidonians, and went and served Baal, and worshiped him.
- Jeremiah 19:5 and have built the high places of Baal, to burn their children in the fire for burnt offerings to Baal, which I didn’t command, nor speak, which didn’t even enter into my mind.
- Deuteronomy 4:3 Your eyes have seen what Yahweh did because of Baal Peor; for Yahweh your God has destroyed all the men who followed Baal Peor from among you.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain Baal signifieth as much as Master or patron, or…
Baal signifieth as much as Master or patron, or one in whose power another is, which name the idolaters at this day give their idols, naming them patrons, and patronesses or Ladies.
He speaketh of remnants and reserved people which were chosen from everlasting, and not of remnants that should be chosen afterward: for they are not chosen, because they were not idolaters, but therefore they were not idolaters, because they were chosen and elect.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 4 But what saith the answer of God unto…
4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.
Ver. 4. The image of Baal] Τη Βααλ, to that lady, as our modern idolaters also call the Virgin Mary, whom they despight with seeming honours. They would persuade the world, that Christ by dying obeyed not his Father only, but his mother too, that she is the complement of the Trinity, that she entreateth not, but commandeth her Son, is the most imperious mother of our Judge, with many like horrid blasphemies, which I tremble to relate. {a}
Read full note →
{a} Salazar Jesuita in Pro 8:19; Pro 8:23; Pro 8:29.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The answer of God; the word properly signifieth the…
The answer of God; the word properly signifieth the oracle, or answer of God given in the tabernacle from the mercy-seat; but it is generally taken for any Divine answer, or direction received from God: see Mat 2:12; Heb 11:7, where the same word is used. The apostle doth not repeat the whole answer of God, as it is recorded in 1Ki 19:15-18, but so much only as was pertinent to his purpose.
I have reserved to myself; he saith not: They have reserved themselves, but, I have reserved them: q.d. Of my own free grace I have kept them from idolatry and apostacy.
Read full note →
Seven thousand men; a certain number for an uncertain. There were doubtless women amongst them; but they are noted by the more worthy sex.
Who have not bowed the knee to the image of Baal; the word image is not in the Greek; but the article being of the feminine gender, it was necessarily understood.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain But what saith the answer of God unto him?....…
But what saith the answer of God unto him?.... The divine response, or oracle, the , "Bath Kol", or voice from heaven; the still small voice of the Lord, which Elijah heard, Kg1 19:12,
I have reserved to myself; for his worship and service, to be partakers of his grace, inheritors of his kingdom, to show forth his praise, and for his name's sake, for his honour and glory: these he reserved in eternal election, in the council and covenant of peace; separated them in time from others by his grace, and preserved them from the general defection and apostasy: even
Read full note →
seven thousand men: meaning either that precise and exact number, which was but small in comparison of the very large multitude of persons that were in the ten tribes, or else a certain number for an uncertain:
who have not bowed the knee; a sign of reverence and adoration:
to the image of Baal; Jezebel's god, the god of the Zidonians; a name common to many of the "deities" of the Gentiles, and signifies "lord", or "master"; we read of "Baalim" in the plural number, for there were "lords many" of this name: in the Greek text the article is of the feminine gender, wherefore our translators have supplied the word image. This word has, in the Septuagint version, sometimes a feminine article as here; see Kg2 21:3; but in Kg1 19:18, from whence this passage is taken, the article is masculine, as it is also in Jdg 2:11, and in other places. This deity being either of both sexes, or of no distinguished sex; or it may be, the reason it has so often a feminine article is, because it was a young heifer, or in the form of one; so in the history of Tobias 1:5, it is said, that "all the tribes which apostatized together sacrificed", , "to Baal the heifer". The apostle's view in mentioning this instance is to show, that when the church and cause of God are at the lowest, God has always some true worshippers of him; and that he never casts away his foreknown people, whose numbers are generally more than they are thought to be by the saints themselves; good men, as Elijah, may be mistaken in this matter; all which he accommodates to the then present state of God's people, in Rom 11:5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain To Baal - Nor to the golden calves.
To Baal - Nor to the golden calves.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. But what saith the answer of God]…
Verse 4. But what saith the answer of God] The answer which God made assured him that there were seven thousand, that is, several or many thousands; for so we must understand the word seven, a certain for an uncertain number. These had continued faithful to God; but, because of Jezebel's persecution, they were obliged to conceal their attachment to the true religion; and God, in his providence, preserved them from her sanguinary rage.
Who have not bowed the knee] Baal was the god of Jezebel; or, in other words, his worship was then the worship of the state; but there were several thousands of pious Israelites who had not acknowledged this idol, and did not partake in the idolatrous worship.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Rom 11:4-6. But what saith the answer — Recollect…
Rom 11:4-6. But what saith the answer — Recollect the answer which God gave to this doleful complaint; I have reserved to myself — To maintain my honour and true worship, I have preserved by my providence and grace not fewer than seven thousand; who have not bowed the knee to Baal — Nor to the golden calves, nor complied with any of those idolatrous rites which have been established by iniquitous laws. Even so at this present time — As it was then, so it is now; bad as this generation of Israelites is, there is a remnant who continue faithful to God; according to the election of grace — According to that gracious purpose of God, whereby he hath chosen those, whether Jews or Gentiles, for his people, that break off their sins by repentance, and believe on Jesus, as the true Messiah and Saviour of the world, with their hearts unto righteousness. Among those who thus repented and believed, in the first age of Christianity, were many thousands of Jews. Of the election here spoken of, see notes on Rom 8:28-30. And if by grace, then it is no more of works — That is, of the merit of works, whether ceremonial or moral; whether of the Mosaic or any other law, except that of faith. In other words, it is no more an election according to any covenant of justice, like that made with our first parents before the fall, which required unsinning obedience, but according to the covenant of grace, made with man since the fall, which makes provision for pardoning his past sins, and renewing his fallen nature, and by which alone a sinful creature can be saved: otherwise grace is no more grace — The very nature of grace is lost. But if it be of the merit of works, then it is no more grace, otherwise work is no more work — No longer deserving the name, or is no longer meritorious, but the very nature of it is destroyed. There is something so absolutely inconsistent between the being justified by grace, and the being justified by the merit of works, that if you suppose either, you of necessity exclude the other. For what is given to works is the payment of a debt; whereas grace implies an unmerited favour. So that the same benefit cannot, in the very nature of things, be derived from both.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The answer of God - ὁ χρηματισμός ho chrēmatismos.…
The answer of God - ὁ χρηματισμός ho chrēmatismos. This word is used no where else in the New Testament. It means an oracle, a divine response. It does not indicate the manner in which it was done, but implies only that it was an oracle, or answer made to his complaint by God. Such an answer, at such a time, would be full of comfort, and silence every complaint. The way in which this answer was in fact given, was not in a storm, or an earthquake, but in a still, small voice; 1Ki 19:11-12.
I have reserved - The Hebrew is, “I have caused to remain,” or to be reserved. This shows that it was of God that this was done. Amidst the general corruption and idolatry he had restrained a part, though it was a remnant. The honor of having done it he claims for himself, and does not trace it to any goodness or virtue in them. So in the case of all those who are saved from sin and ruin, the honor belongs not to man, but to God.
Read full note →
To myself - For my own service and glory. I have kept them steadfast in my worship, and have not suffered them to become idolaters.
Seven thousand men - Seven is often used in the Scriptures to denote an indefinite or round number. Perhaps it may be so here, to intimate that there was a considerable number remaining. This should lead us to hope that even in the darkest times in the church, there may be many more friends of God than we suppose. Elijah supposed he was alone; and yet at that moment there were thousands who were the true friends of God; a small number, indeed, compared with the multitude of idolaters; but large when compared with what was supposed to be remaining by the dejected and disheartened prophet.
Who have not bowed the knee - To bow or bend the knee is an expression denoting worship; Phi 2:10; Eph 3:14; Isa 45:23.
To Baal - The word “Baal” in Hebrew means Lord, or Master. This was the name of an idol of the Phenicians and Canaanites, and was worshipped also by the Assyrians and Babylonians under the name of Bel; (compare the Book of Bel in the Apocrypha.) This god was represented under the image of a bull, or a calf; the one denoting the Sun, the other the Moon. The prevalent worship in the time of Elijah was that of this idol.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain seven thousand, that have not bowed the knee to…
seven thousand, that have not bowed the knee to Baal--not "the image of Baal," according to the supplement of our version.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 4. Not I have reserved, as our version, nor…
4. Not I have reserved, as our version, nor I have kept, as Alford misrepresents it; but I have left, that is, I have not cast away, on account of their true faith.
To myself—Instead of to Baal.
Read full note →
Image of Baal—The words image of, as the italics indicate, are not in the Greek, but interpolated by the English translators. The word Baal here is in the feminine, a fact for which commentators are puzzled to account. The most probable opinion seems to be that this deity was of either sex.
4. Finally, what is the condition of the infant at birth, or rather at the first instant of personal existence, under the headship of Christ.
On this point we may note:
1. As descended from Adam, separated from the tree of life, he inherits Adam’s mental and bodily nature, and is thus (as described in our notes on Rom_5:12) a sinner, as being sure, under a full probation, to sin; and a mortal as being sure in the conditions to suffer and die. Thus far he is in the position of condemnation, yet never liable, before actual apostasy, to damnation.
2. Under Christ he is (as said by Dr. Fisk as quoted on Rom_5:18) in a position of non-condemnation or justification unto life; he is endowed even in infancy with the blessed spirit, (Luk_1:15; Luk_1:44; he possesses, as Watson says, “a seed of life;” and, living or dying, is an heir of heaven.
3. Our seventeenth Article of Faith pronounces him entitled to receive baptism as the “sign of regeneration”—baptism being the “outward sign of an inward grace.” (Note Luk_1:59.) He is thus held a virtual believer. He is entitled to all the privileges of a believer so fast as he shows himself, in time, fitted and desirous to take upon himself the responsibilities of a believer.
4. Hence it is essentially the doctrine of our best writers, in beautiful harmony with Arminian theology, that all actual sinners are actual apostates from a state of grace. Thus Dr. Fisk says that “sin is not imputed” until their “making their depravity the object of their choice.”
Fletcher (who explicitly teaches infant regeneration) says they “have sinned away the justification of infants.” And Wesley (who also taught the regeneration of baptized infants, and implied that of all others) says, “Children who are baptized, dying before they commit actual sin, are saved;” so that by actual sin they fall from a state of grace.
Have mercy upon all—God never (as predestination affirms) concluded all under eternal damnation, or compulsory desert of hell, in order that he might, of his own “mere good pleasure,” from pure “divine sovereignty,” pick out a part and leave the rest to their awful, unavoidable fate. Nor does it avail to tell us that these so left deserve nothing at the hand of God. Every creature deserves at least justice at the hand of God. (Note on Rom_11:35.)
The divine idea is mercy upon all, by mercy being placed within the power of all through Christ; or, as the parallel passage reads, “that the promise by faith of Jesus Christ might be given to them that believe.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. the answer of God] Lit. the oracular answer.…
4. the answer of God] Lit. the oracular answer. The words “of God” are an explanatory addition.
I have reserved, &c.] 1Ki_19:18. The Heb. is, “And I have left in Israel seven thousand; all the knees that have not bowed, &c.” (LXX. has “And thou shalt leave, &c.”)
Read full note →
4. It is hardly needful to point out how this metaphorical passage, like almost every other, secular or sacred, carries its qualifications and corrections with it. For example, the true Church of God existed ages before Abraham; it embraced Abel, Enoch, Noah. And no saint, however great, can be the “root” of the rest in the sense of being their source of life: the Divine Saviour alone can say “Abide in me.” And again, the figure here, if taken alone, would leave us with the impression that the Call of the Gentiles was an accident in the history of the Church, instead of being the great “Purpose of the Ages” (Eph_3:11) to which the privileges and work of the Elder Covenant were but the mighty prelude. But St Paul writes for those who will read his revelation in the full light of Gospel-truth; and therefore he securely leaves the details to self-explanation or self-correction. Carefully so read, the passage tells us not of a higher level of grace and glory hereafter for Jewish saints as above Gentile saints, but of a gracious welcome back, and a special work for God, for repenting and believing Israel.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) To the image of Baal.—The name “Baal” is…
(4) To the image of Baal.—The name “Baal” is here, as frequently in the LXX., in the feminine gender, and it is to account for this that our translators have inserted the word “image.” How the feminine really came to be used is uncertain. Some have thought that the deity was androgynous, others have conjectured that the feminine is used contemptuously. Baal was originally the sun-god. The sun, it may be remembered, is feminine in German and some other languages.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 4. Not bowed the knee to Baal. Baal was…
4. Not bowed the knee to Baal. Baal was the principal deity of the Phoenicians, and represented the sun. Jezebel, the queen of Ahab, was a Phoenician, and sought to supplant the worship of Jehovah with the worship of Baal. Though it seemed as though she had succeeded, still there were those left who had not bowed the knee to the false God.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 4. “But what saith the divine response to him?…
4. “But what saith the divine response to him? I have left unto myself seven thousand men who have not bowed the knee to Baal.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain But what saith the answer of God unto him?…
But what saith the answer of God unto him? I have left for myself seven thousand men, who have not bowed the knee to Baal . [Jezebel and Ahab, in their zeal for the Phoenician god, Baal, had apparently exterminated the worship of the true God. At least, Elijah was deceived into so thinking. But the answer of God corrected his mistake. Paul inserts the words "for myself." "I. e.," says Meyer, "to myself as my property, and for my service, in contrast to the idolatrous abomination," or service of idols. The feminine article te is inserted before Baal, and this has greatly puzzled expositors, for the LXX. have the masculine article. It has been explained in various ways; Erasmus and others by supposing a feminine noun such as eikoni (image) to be understood; Estius, etc., by supposing stele (statue) to be supplied, or, as Lightfoot and Alford think, damalei (calf); or, according to Reiche, that there was a female Baal; or, as Wetstein and Olshausen, that Baal was androgynous (an hermaphrodite); or, as Gesenius and Tholuck, that the feminine was used of idols in contempt; or, as Fritsche, Ewald and Barmby, that Paul may have happened upon a copy of the LXX. which gave the feminine instead of the masculine. Of the above we prefer to supply damalei, calf, following the reasoning of Lightfoot. Baal was both a specific name for the Phoenician god, and also a common name for idols, hence the plural, Baalim. Of idols it the time referred to, Israel had two of great prominence: 1. The idol to the Phoenician god Baal, whose image was a bull. 2. The golden calves set up by Jeroboam, at Bethel and Dan. Now, it would avail nothing if Israel rejected one of these idols, yet worshipped the other, as in the case of Jehu, who rooted out the Phoenician, but accepted the calf of Jeroboam. But calf Baal would be an inclusive expression, striking at both forms of idolatry. (Comp. also 1Ki_19:18 with Hos_13:2 ) Moreover, the Phoenician worship was but recently re-established and had received a terrific blow at the hand of Elijah, while Jeroboam's calves were old and popular, hence we find in Tobit the expression, "And all the tribes that revolted together, sacrificed to the calf Baal" (literally. te Baal, te damalei; to Baal, to the calf-- Tob. 1:5). Here we have an instance where the word damalei is actually supplied, and that by a Hebrew writer, and "where," as Alford adds, "the golden calves of the ten tribes seem to be identified with Baal, and were a curious addition in [the manuscript] Aleph refers expressly to their establishment by Jeroboam.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 But what does God's answer say to him?
But what does God's answer say to him?
Paul is using this question to bring the reader to his next point. AT: "How does God answer him?" (See: Rhetorical Question)
Read full note →
him
The pronoun "him" refers to Elijah.
seven thousand men
"7,000 men" (See: Numbers)
remnant
Here this means a small part of people whom God chose to receive his grace.
translationWords
God
Baal
remnant
grace
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.