For I don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in,
Parallel Translations
-
For I don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in,
-
I wolde not that this secrete shuld be hyd from you my brethren (lest ye shuld be wyse in youre awne consaytes) that partly blyndnes is happened in Israel vntyll the fulnes of the gentyls be come in:
-
For I would not, brethren, that ye should be ignorant of this secret (least ye should bee arrogant in your selues) that partly obstinacie is come to Israel, vntill the fulnesse of the Gentiles be come in.
Cross-references (31)
Passages linked to Romans 11:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Luke 21:24 They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled.
- 2 Corinthians 3:14-16 But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away. But to this day, when Moses is read, a veil lies on their heart. But whenever someone turns to the Lord, the veil is taken away.
- Romans 16:25
- Romans 12:16 Be of the same mind one toward another. Don’t set your mind on high things, but associate with the humble. Don’t be wise in your own conceits.
- Zechariah 8:20-23 Yahweh of Armies says: “Many peoples, and the inhabitants of many cities will yet come; and the inhabitants of one shall go to another, saying, ‘Let’s go speedily to entreat the favor of Yahweh, and to seek Yahweh of Armies. I will go also.’ Yes, many peoples and strong nations will come to seek Yahweh of Armies in Jerusalem, and to entreat the favor of Yahweh.” Yahweh of Armies says: “In those days, ten men will take hold, out of all the languages of the nations, they will take hold of the skirt of him who is a Jew, saying, ‘We will go with you, for we have heard that God is with you.’ ”
- Zechariah 14:9-21 Yahweh will be King over all the earth. In that day Yahweh will be one, and his name one. All the land will be made like the Arabah, from Geba to Rimmon south of Jerusalem; and she will be lifted up, and will dwell in her place, from Benjamin’s gate to the place of the first gate, to the corner gate, and from the tower of Hananel to the king’s wine presses. Men will dwell therein, and there will be no more curse; but Jerusalem will dwell safely. This will be the plague with which Yahweh will strike all the peoples who have fought against Jerusalem: their flesh will consume away while they stand on their feet, and their eyes will consume away in their sockets, and their tongue will consume away in their mouth. It will happen in that day, that a great panic from Yahweh will be among them; and they will each hold onto the hand of his neighbor, and his hand will rise up against the hand of his neighbor. Judah also will fight at Jerusalem; and the wealth of all the surrounding nations will be gathered together: gold, and silver, and clothing, in great abundance. A plague like this will fall on the horse, on the mule, on the camel, on the donkey, and on all the animals that will be in those camps. It will happen that everyone who is left of all the nations that came against Jerusalem will go up from year to year to worship the King, Yahweh of Armies, and to keep the feast of booths. It will be, that whoever of all the families of the earth doesn’t go up to Jerusalem to worship the King, Yahweh of Armies, on them there will be no rain. If the family of Egypt doesn’t go up, and doesn’t come, neither will it rain on them. This will be the plague with which Yahweh will strike the nations that don’t go up to keep the feast of booths. This will be the punishment of Egypt, and the punishment of all the nations that don’t go up to keep the feast of booths. In that day there will be on the bells of the horses, “HOLY TO YAHWEH”; and the pots in Yahweh’s house will be like the bowls before the altar. Yes, every pot in Jerusalem and in Judah will be holy to Yahweh of Armies; and all those who sacrifice will come and take of them, and cook in them. In that day there will no longer be a Canaanite in the house of Yahweh of Armies.
- Romans 11:7-8 What then? That which Israel seeks for, that he didn’t obtain, but the chosen ones obtained it, and the rest were hardened. According as it is written, “God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day.”
- Isaiah 2:1-8 This is what Isaiah the son of Amoz saw concerning Judah and Jerusalem. It shall happen in the latter days, that the mountain of Yahweh’s house shall be established on the top of the mountains, and shall be raised above the hills; and all nations shall flow to it. Many peoples shall go and say, “Come, let’s go up to the mountain of Yahweh, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.” For the law shall go out of Zion, and Yahweh’s word from Jerusalem. He will judge between the nations, and will decide concerning many peoples. They shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war any more. House of Jacob, come, and let’s walk in the light of Yahweh. For you have forsaken your people, the house of Jacob, because they are filled from the east, with those who practice divination like the Philistines, and they clasp hands with the children of foreigners. Their land is full of silver and gold, neither is there any end of their treasures. Their land also is full of horses, neither is there any end of their chariots. Their land also is full of idols. They worship the work of their own hands, that which their own fingers have made.
- Micah 4:1-2 But in the latter days, it will happen that the mountain of Yahweh’s temple will be established on the top of the mountains, and it will be exalted above the hills; and peoples will stream to it. Many nations will go and say, “Come! Let’s go up to the mountain of Yahweh, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.” For the law will go out of Zion, and Yahweh’s word from Jerusalem;
- Ephesians 3:9 and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ,
- Psalms 22:27 All the ends of the earth shall remember and turn to Yahweh. All the relatives of the nations shall worship before you.
- Isaiah 60:1-22 “Arise, shine; for your light has come, and Yahweh’s glory has risen on you. For, behold, darkness will cover the earth, and thick darkness the peoples; but Yahweh will arise on you, and his glory shall be seen on you. Nations will come to your light, and kings to the brightness of your rising. “Lift up your eyes all around, and see: they all gather themselves together. They come to you. Your sons will come from far away, and your daughters will be carried in arms. Then you shall see and be radiant, and your heart will thrill and be enlarged; because the abundance of the sea will be turned to you. The wealth of the nations will come to you. A multitude of camels will cover you, the dromedaries of Midian and Ephah. All from Sheba will come. They will bring gold and frankincense, and will proclaim the praises of Yahweh. All the flocks of Kedar will be gathered together to you. The rams of Nebaioth will serve you. They will be accepted as offerings on my altar; and I will beautify my glorious house. “Who are these who fly as a cloud, and as the doves to their windows? Surely the islands will wait for me, and the ships of Tarshish first, to bring your sons from far, their silver and their gold with them, for the name of Yahweh your God, and for the Holy One of Israel, because he has glorified you. “Foreigners will build up your walls, and their kings will serve you: for in my wrath I struck you, but in my favor I have had mercy on you. Your gates also shall be open continually; they shall not be shut day nor night, that men may bring to you the wealth of the nations, and their kings led captive. For that nation and kingdom that will not serve you shall perish; yes, those nations shall be utterly wasted. “The glory of Lebanon shall come to you, the cypress tree, the pine, and the box tree together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. The sons of those who afflicted you will come bowing to you; and all those who despised you will bow themselves down at the soles of your feet. They will call you Yahweh’s City, the Zion of the Holy One of Israel. “Whereas you have been forsaken and hated, so that no one passed through you, I will make you an eternal excellency, a joy of many generations. You will also drink the milk of the nations, and will nurse from royal breasts. Then you will know that I, Yahweh, am your Savior, your Redeemer, the Mighty One of Jacob. For bronze I will bring gold; for iron I will bring silver; for wood, bronze, and for stones, iron. I will also make peace your governor, and righteousness your ruler. Violence shall no more be heard in your land, nor desolation or destruction within your borders; but you will call your walls Salvation, and your gates Praise. The sun will be no more your light by day; nor will the brightness of the moon give light to you, but Yahweh will be your everlasting light, and your God will be your glory. Your sun will not go down any more, nor will your moon withdraw itself; for Yahweh will be your everlasting light, and the days of your mourning will end. Then your people will all be righteous. They will inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified. The little one will become a thousand, and the small one a strong nation. I, Yahweh, will do this quickly in its time.”
- Hosea 14:9 Who is wise, that he may understand these things? Who is prudent, that he may know them? For the ways of Yahweh are right, and the righteous walk in them; But the rebellious stumble in them.
- Romans 1:13 Now I don’t desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles.
- 1 Corinthians 10:1 Now I would not have you ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea;
- Ephesians 3:3-4 how that by revelation the mystery was made known to me, as I wrote before in few words, by which, when you read, you can perceive my understanding in the mystery of Christ,
- Revelation 7:9 After these things I looked, and behold, a great multitude, which no man could count, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands.
- Revelation 10:7 but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants, the prophets.
- Psalms 72:8-14 He shall have dominion also from sea to sea, from the River to the ends of the earth. Those who dwell in the wilderness shall bow before him. His enemies shall lick the dust. The kings of Tarshish and of the islands will bring tribute. The kings of Sheba and Seba shall offer gifts. Yes, all kings shall fall down before him. All nations shall serve him. For he will deliver the needy when he cries; the poor, who has no helper. He will have pity on the poor and needy. He will save the souls of the needy. He will redeem their soul from oppression and violence. Their blood will be precious in his sight.
- Psalms 72:17 His name endures forever. His name continues as long as the sun. Men shall be blessed by him. All nations will call him blessed.
- Proverbs 3:5-7 Trust in Yahweh with all your heart, and don’t lean on your own understanding. In all your ways acknowledge him, and he will make your paths straight. Don’t be wise in your own eyes. Fear Yahweh, and depart from evil.
- Isaiah 5:21 Woe to those who are wise in their own eyes, and prudent in their own sight!
- Isaiah 66:18-23 “For I know their works and their thoughts. The time comes that I will gather all nations and languages, and they will come, and will see my glory. “I will set a sign among them, and I will send those who escape of them to the nations, to Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, to far-away islands, who have not heard my fame, nor have seen my glory; and they shall declare my glory among the nations. They shall bring all your brothers out of all the nations for an offering to Yahweh, on horses, in chariots, in litters, on mules, and on camels, to my holy mountain Jerusalem, says Yahweh, as the children of Israel bring their offering in a clean vessel into Yahweh’s house. Of them I will also select priests and Levites,” says Yahweh. “For as the new heavens and the new earth, which I will make, shall remain before me,” says Yahweh, “so your offspring and your name shall remain. It shall happen that from one new moon to another, and from one Sabbath to another, all flesh will come to worship before me,” says Yahweh.
- 2 Peter 3:8 But don’t forget this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day.
- Revelation 11:15 The seventh angel sounded, and great voices in heaven followed, saying, “The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!”
- Revelation 20:2-4 He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years, and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time. I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn’t worship the beast nor his image, and didn’t receive the mark on their forehead and on their hand. They lived and reigned with Christ for a thousand years.
- Psalms 107:43 Whoever is wise will pay attention to these things. They will consider the loving kindnesses of Yahweh.
- Psalms 127:1 Unless Yahweh builds the house, they who build it labor in vain. Unless Yahweh watches over the city, the watchman guards it in vain.
- Proverbs 26:12 Do you see a man wise in his own eyes? There is more hope for a fool than for him.
- Proverbs 26:16 The sluggard is wiser in his own eyes than seven men who answer with discretion.
- 1 Corinthians 12:1 Now concerning spiritual things, brothers, I don’t want you to be ignorant.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (25 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 25. I would not, etc. Here he rouses his…
25. I would not, etc. Here he rouses his hearers to a greater attention, while he avows that he is going to declare something that was secret. Nor did he do this without reason; for he wished to conclude, by a brief or plain sentence, a very perplexed question; and yet he declares what no one could have expected. But the words, Lest ye should be proud in yourselves, show what was his designed object; and that was, to check the arrogance of the Gentiles, lest they should exult over the Jews. This admonition was also necessary, lest the defection of that people should immoderately disturb the minds of the weak, as though the salvation of them all was to be forever despaired of. The same is still not less useful to us at this day, so that we may know, that the salvation of the remnant, whom the Lord will at length gather to himself, is hid, sealed as it were by his signet. And whenever a long delay tempts us to despair, let us remember this word mystery; by which Paul clearly reminds us, that the mode of their conversion will neither be common nor usual; and hence they act absurdly who attempt to measure it by their own judgment; for what can be more unreasonable than to regard that as incredible which is far removed from our view? It is called a mystery, because it will be incomprehensible until the time of its revelation. It is, however, made known to us, as it was to the Romans, that our faith may be content with the word, and support us with hope, until the event itself come to light.
That blindness in part, etc. “In part,” I think, refers not simply to time, nor to the number, but means, in a manner, or in a measure; by which expression he intended, as it seems to me, only to qualify a declaration which in itself was severe. Until does not specify the progress or order of time, but signifies the same thing, as though he had said, “That the fullness of the Gentiles,” etc. The meaning then is, — That God had in a manner so blinded Israel, that while they refused the light of the gospel, it might be transferred to the Gentiles, and that these might occupy, as it were, the vacated possession. And so this blindness served the providence of God in furthering the salvation of the Gentiles, which he had designed. And the fullness of the Gentiles is to be taken for a great number: for it was not to be, as before, when a few proselytes connected themselves with the Jews; but such was to be the change, that the Gentiles would form almost the entire body of the Church.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The blindness of the Jews is neither so universal…
The blindness of the Jews is neither so universal that the Lord hath no elect in that nation, neither shall it be continual: for there shall be a time wherein they also (as the Prophets have forewarned) shall effectually embrace that which they do now so stubbornly for the most part reject and refuse.
That ye be not proud within yourselves.
Read full note →
Into the Church.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 25 For I would not, brethren, that ye should…
25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
Ver. 25. That blindness in part] It is neither total nor perpetual. Lyra was a famous English Jew. Tremellius was also a Jew born; they are but methe mispar, a very few that are yet converted. They pretend (but maliciously) that those few that turn Christians in Italy are none other than poor Christians hired from other cities to impersonate their part. But when God shall have united those two sticks, Eze 37:19, and made way for those kings of the East, Rev 16:12, then it shall be said of Jacob and Israel, "What hath God wrought?" Num 23:23. Jachiades (a Jewish doctor) upon those words, Dan 12:4, would have us believe that God sealed up the time of the coming of the Messiah; that for their sins, which are many, it is deferred, &c., but concludeth his animadversions there with this truth, Verum enimvero Deus nos dignabitur clarissima visione; cum Deus reducet Zionem, tunc intelligemus res ipsas, prout sunt, i.e. God shall vouchsafe us a most clear vision at that time when he shall bring back the captivity of Zion, and then we shall understand things even as they are.
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 Here he shows there is not only a possibility…
Here he shows there is not only a possibility and probability, but a certainty of the Jews’ conversion and calling. This he calleth a
mystery, or a secret; though it was revealed in the Scripture, (as you will hear), yet it was not understood; nay, the manner, the number, and the time of their conversion, is still concealed and hid from us. The calling of the Gentiles was a mystery, and a great secret; see Eph 3:3; and so is the calling and restoration of the Jews. There are three particulars of this mystery, which he makes known to the Gentiles (and he doth it the rather, lest they should swell with a high conceit of themselves, and proudly despise the Jews): two of them are in this verse; and the first is,
Read full note →
that blindness is happened to Israel in part only; i.e. they were not all blinded or hardened; or this blindness should not last always, but for a time. The latter sense agrees best with the word mystery; for it was no secret that some of the Jews believed; this was told them before, Rom 11:2,5,7. Secondly, another part of this mystery was, that this blindness of the Jews should continue till
the fulness of the Gentiles came in. By fulness here, (as in Rom 11:12), understand a great number or multitude of the Gentiles; greater, by far, than was in the apostles’ days. There is another exposition of this clause, which I submit to consideration: by the Gentiles, here, you may understand the Romans, or the Roman monarchy and power; {see Act 4:27; 21:11} and by the coming in of their fulness may be understood, the full time of their reign and continuance; after which their ruin follows. And so here is foretold the time of the calling of the Jews, which will be soon after the destruction of antichrist and the Roman monarchy.
Query: Whether this doth not agree with the prediction of our Saviour? Luk 21:24.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Here the apostle fully proves, that the rejection of…
Here the apostle fully proves, that the rejection of the Jews was neither total nor final; not total, because blindness in part only, happened unto Israel; that is, part of the Jews only are left in unbelief, and under the power of spiritual blindness. Nor is their rejection final, but for a time only; namely, till the fulness of the Gentiles be come in: that is, till the Gentile churches be advanced to an honourable state and fulness. And then all the Israel of God, the faithful seed of Abraham, and the main body of the Jews, shall make up the catholic church, and be saved from their unbelief; according to that gracious promise, The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob: and this is my covenant with them, My Spirit shall not depart from thy seed, nor thy seed’s seed, from henceforth and forever. Isa 59:20-21.
Learn hence, That there shall be a general calling of the Jews to the faith of the gospel before Christ’s second coming, is not only possible and probable, but infallible, sure, and certain, and that from the prophecies and predictions of the prophets of God; let us therefore believe it firmly, pray for it fervently, and live in the expectation of it continually.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For I would not, brethren,.... The apostle in order…
For I would not, brethren,.... The apostle in order to raise the attention of the Gentiles to what he was about to deliver to them, not only styles them "brethren", expressing his affection for them, and their relation to him and other believing Jews, and to one another, being all one in Christ Jesus, partakers of the same grace, and heirs of the same glory; but also tells them, that what he had to acquaint them with was a "mystery", a thing secret and hidden, which had not been heard of and known, at least not so fully and clearly as he was about to reveal it; and because of his great respect for them, he was unwilling, as he says,
that ye should be ignorant of this mystery; he was desirous that they should abound and improve in all spiritual knowledge and judgment, and, among the rest, be better informed of this particular article, the call of the Jews: and his view in apprizing them of it is expressed in the following clause,
Read full note →
lest ye should be wise in your own conceits: lest they should imagine that they were the only wise and knowing persons, and be elated in their minds with their knowledge and understanding, and look with contempt upon the poor, blind, ignorant Jews, as if they were always to remain in such a state of darkness and infidelity. The thing he had to inform them of is,
that blindness in part is happened to Israel, until the fulness of the Gentiles be come in; by Israel is meant the Jews, the descendants of Jacob, whose name was Israel. Philo the Jew observes (b), that this name signifies , "the vision of God"; indeed, Jacob had it given him when he wrestled with the angel, and saw God face to face, though it does not seem to be for that reason; however, blindness had now befallen the Jews, who had been favoured with a divine revelation, with the knowledge of God, his will and worship; and none were more blind than those who were called the servants and messengers of the Lord of hosts, as the Scribes and Pharisees, the priests and princes of the Jewish world. This "blindness" designs their unbelief, the hardness of their hearts, and darkness of their understandings with respect to God himself, whom they knew not in Christ; not as the Father of Christ; nor even the perfections of his nature, particularly his righteousness; which was the reason of their setting up their own righteousness, and of their non-submission to the righteousness of Christ: they were blind as to the Messiah; they knew him not, when he came; they saw no beauty and comeliness in him; could not discern the characters of him in Jesus, though they were so manifest; and rejected him notwithstanding the clear evidence of his ministry and miracles. They were in the dark about the sense of the prophecies of the Old Testament; a vail was upon their hearts when they read them, so that they understood them not, and could not see their accomplishment in Christ; they were even ignorant of the law, the spiritual nature, true use, and right end and scope of it; and it is no wonder that the Gospel should be hidden from them. This blindness "happened" to them not by chance, but befell them by the decree, and according to the will of God, who hardens whom he pleases; and according to various predictions in the Old Testament, cited in Mat 13:14; and in righteous judgment, for since they liked not to retain God and his Christ in their knowledge, it was but just in God to give them up to reprobate minds, to judicial blindness, and hardness of heart: but then this blindness only happened to them "in part"; not that it was only in some measure or some degree, for it was total, they were darkness itself, and had no spiritual and evangelic light at all on whom it fell; but that this blindness was not general with respect to persons, there were some few, a seed, a remnant, that were delivered from it, though the far greater part of the nation were involved in it, and continue in it to this day; and will do, "until the fulness of the Gentiles be come in": that is, till the whole number of God's elect among them, be called and brought into the Gospel church state, which in the latter day will be very great; when the earth shall be filled with the knowledge of the Lord, as the waters cover the sea; when the kingdoms of this world shall become the kingdoms of our Lord and his Christ; and the abundance of the sea shall be converted, and the forces of the Gentiles shall come to the church, and multitudes of them shall flock thither, as doves to their windows: and since the blindness of the Jews is not yet removed, it seems plain that the full number of God's chosen ones among the Gentiles is not yet completed in regeneration; for as soon as ever they are all called and brought in, the vail will be taken away from the Jews, and they will be turned unto the Lord.
(b) De Temulentia, p. 251. & De Sacrificiis Abel & Cain, p. 151.
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 St. Paul calls any truth known but to a…
St. Paul calls any truth known but to a few, a mystery. Such had been the calling of the gentiles: such was now the conversion of the Jews. Lest ye should be wise in your own conceits - Puffed up with your present advantages; dreaming that ye are the only church; or that the church of Rome cannot fail. Hardness in part is happened to Israel, till - Israel therefore is neither totally nor finally rejected. The fulness of the gentiles be come in - Till there be a vast harvest amongst the heathens.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 25. I would not-that ye should be ignorant…
Verse 25. I would not-that ye should be ignorant of this mystery] Mystery, μυστηριον, signifies any thing that is hidden or covered, or not fully made manifest. The Greek word seems to have been borrowed from the Hebrew מסתר mistar, from the root סתר sathar, to hide, conceal, c. though some derive it from μυεισθαι, to be initiated into sacred rites, from μυειν, to shut up. In the New Testament it signifies, generally, any thing or doctrine that has not, in former times, been fully known to men: or, something that has not been heard of, or which is so deep, profound, and difficult of comprehension, that it cannot be apprehended without special direction and instruction: here it signifies the doctrine of the future restoration of the Jews, not fully known in itself, and not at all known as to the time in which it will take place. In Ro 16:25 it means the Christian religion, not known till the advent of Christ. The apostle wished the Romans not to be ignorant of this mystery, viz. that such a thing was intended; and, in order to give them as much instruction as possible on this subject, he gives them some characteristic or sign of the times when it was to take place.
Lest ye should be wise in your own conceits] It seems from this, and from other expressions in this epistle, that the converted Gentiles had not behaved toward the Jews with that decorum and propriety which the relation they bore to them required. In this chapter the apostle strongly guards them against giving way to such a disposition.
Read full note →
Blindness in part is happened to Israel] Partial blindness, or blindness to a part of them; for they were not all unbelievers: several thousands of them had been converted to the Christian faith; though the body of the nation, and especially its rulers, civil and spiritual, continued opposed to Christ and his doctrine.
Until the fulness of the Gentiles be come in.] And this blindness will continue till the Church of the Gentiles be fully completed-till the Gospel be preached through all the nations of the earth, and multitudes of heathens every where embrace the faith. The words πληρωμα των εθνων may be borrowed from the מלא הגוים melo haggoyim, a multitude of nations, which the Septuagint translate by πληθος εθνων. By the πληρωμα, or fulness, a great multitude may be intended, which should be so dilated on every hand as to fill various regions. In this sense the words were understood by Solomon ben Melec, ארצות הגוים שימלאו מהם. The nations of the Gentiles shall be filled with them: the apostle, therefore, seems to give this sense of the mystery-that the Jews will continue in a state of blindness till such time as a multitude of nations, or Gentiles, shall be converted to the Christian faith; and the Jews, hearing of this, shall be excited, by a spirit of emulation, to examine and acknowledge the validity of the proofs of Christianity, and embrace the faith of our Lord Jesus Christ.
We should not restrict the meaning of these words too much, by imagining,
1. That the fulness must necessarily mean all the nations of the universe, and all the individuals of those nations: probably, no more than a general spread of Christianity over many nations which are now under the influence of Pagan or Mohammedan superstition may be what is intended.
2. We must not suppose that the coming in here mentioned necessarily means, what most religious persons understand by conversion, a thorough change of the whole heart and the whole life: the acknowledgment of the Divine mission of our Lord, and a cordial embracing of the Christian religion, will sufficiently fulfil the apostle's words. If we wait for the conversion of the Jews till such a time as every Gentile and Mohammedan soul shall be, in this especial sense, converted to God, then-we shall wait for ever.
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 11:25-27. For, &c. — And this I now…
Rom 11:25-27. For, &c. — And this I now declare, because I would not have you ignorant of this mystery — Of the mysterious dispensation under consideration, which, on the first view of it, may appear very unaccountable; lest you should be wise in your own conceits — Should have too high an opinion of yourselves, on account of your being made the people of God in place of the Jews. The apostle calls the rejection of the Jews for a time, and their restoration after the conversion of the Gentiles is completed, a mystery; because it was a matter of the greatest importance to mankind, and because it had hitherto been kept a secret, like the doctrine of the mysteries among the Greeks, which was discovered to none but the initiated. See on Eph 1:9. That blindness in part — That is, as to the greatest part of them, a remnant only being now brought to the faith; is happened to Israel — For a certain time, for Israel is neither totally nor finally rejected; until the fulness of the Gentiles be come in — Here the Christian Church is represented as a great temple, erected for all nations to worship in. And the coming of the Gentiles into this temple, or church, to worship, signifies their conversion to Christianity; a conversion which has hitherto only taken place in a small degree. For, as Whitby observes, (Appen. to Romans xi,) “If the known regions of the world be divided into thirty parts, the Christian part is only as five, the Mohammedan as six, and the idolatrous as nineteen.” And, alas! of the part said to be Christian, how few are Scriptural Christians, possessed of the Spirit of Christ, without which we are none of his! And so all Israel shall be saved — Shall be brought to believe in Jesus as the true Messiah, and so shall be put into the way of obtaining salvation, being convinced of the truth by the coming in of the Gentiles. As it is written, Isa 59:20, There shall come out of Sion the Deliverer — Being the son of David, he is said, by the apostle, to come out of Sion, the city of David, and the seat of his kingdom, rather than ενεκεν Σιων, for the sake of Sion, the words used by the LXX.; whose translation of this passage, in other respects, the apostle adopts. It differs, however, in some degree, from the Hebrew original, both in this and the next clause; for that is, the Redeemer shall come to Sion, and unto them that turn from transgression in Jacob, which, no doubt, was the exact sense of the prophet’s words. But since the coming of Christ as a deliverer to the Jews was all that the apostle’s argument required, he quotes the passage merely to prove that point, and does not notice the variation of the Greek translation from the original Hebrew. It being certain, however, that the general tenor of God’s covenant with Israel gave no hope of their deliverance and restoration, after rejection and chastisement, but in a way of repentance and reformation, the apostle properly observes, that when the deliverer came, he should turn away ungodliness from Jacob — Which, as it was not done by Christ at his first coming, will doubtless be accomplished in some future period by an extraordinary display of his mercy and grace. For this is my covenant unto — Or rather with them, when I shall take away their sins — That is, when their sins, as a nation, are remitted, it shall be to bring them again into covenant with myself.
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 Ignorant of this mystery - The word “mystery” means…
Ignorant of this mystery - The word “mystery” means properly what is “concealed, hidden, or unknown.” And it especially refers, in the New Testament, to the truths or doctrines which God had reserved to himself, or had not before communicated. It does not mean, as with us often, that there was anything unintelligible or inscrutible in the nature of the doctrine itself, for it was commonly perfectly plain when it was made known. Thus, the doctrine, that the division between the Jews and the Gentiles was to be broken down, is called a mystery, because it had been, to the times of the apostles, concealed, and was then revealed fully for the first time; Rom 16:25; Col 1:26-27; compare 1Co 15:51; Mar 4:11; Eph 1:9; Eph 3:3. Thus, the doctrine which the apostle was stating was one that until then had been concealed, or had not been made known. It does not mean that there was anything unintelligible or incomprehensive in it, but until then it had not been made known.
Lest ye should be wise in your own conceits - Paul communicated the truth in regard to this, lest they should attempt to inquire into it; should speculate about the reason why God had rejected the Jews; and should he elated with the belief that they had, by their own skill and genius, ascertained the cause. Rather than leave them to vain speculations and self-gratulation, he chose to cut short all inquiry, by stating the truth about; their present and future state.
Read full note →
Blindness - Or hardness; see Rom 11:7.
In part - Not totally, or entirely. They are not absolutely or completely blinded. This is a qualifying expression; but it does not denote what part or portion, or for what time it is to continue. It means that the blindness in respect to the whole nation was only partial. Some were then enlightened, and had become Christians; and many more would he.
To Israel - To the Jews.
Until the fulness of the Gentiles ... - The word “fulness” in relation to the Jews is used in Rom 11:12. It means until the abundance or the great multitude of the Gentiles shall be converted. The word is not used elsewhere in respect to the Gentiles; and it is difficult to fix its meaning definitely. It doubtless refers to the future spread of the Gospel among the nations; to the time when it may be said that the great mass, the abundance of the nations, shall be converted to God. At present, they are, as they were in the times of the apostle, idolators, so that the mass of mankind are far from God. But the Scriptures have spoken of a time when the gospel shall spread and prevail among the nations of the earth; and to this the apostle refers. He does not say, however, that the Jews may not be converted until all the Gentiles become Christians; for he expressly supposes Rom 11:12-15 that the conversion of the Jews will have an important influence in extending the gospel among the Gentiles. Probably the meaning is, that this blindness is to continue until great numbers of the Gentiles shall be converted; until the gospel shall be extensively spread; and then the conversion of the Jews will be a part of the rapid spread of the gospel, and will be among the most efficient and important aids in completing the work. If this is the case, then Christians may labor still for their conversion. They may seek that in connection with the effort to convert the pagan; and they may toil with the expectation that the conversion of the Jews and Gentiles will not be separate, independent, and distinct events; but will be inter-mingled, and will be perhaps simultaneous. The word “fulness” may denote such a general turning to God, without affirming that each individual shall be thus converted to the Christian faith.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain I would not have you ignorant, brethren, of this…
I would not have you ignorant, brethren, of this mystery, this hidden truth of God’s justice and mercy, that blindness in part hath happened in Israel, or to part of them, until the fulness of the Gentiles should come in, by the conversion of all nations: and then all Israel should be saved, when they shall submit to the faith of Christ: as it is written by the prophet Isaias, (lix. 20.) there shall come out of Sion he that shall deliver; that is, their Redeemer, Christ Jesus, who is indeed come already, but who shall then come to them by his powerful grace. This is my covenant with them. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For I would not . . . that ye…
For I would not . . . that ye should be ignorant of this mystery--The word "mystery," so often used by our apostle, does not mean (as with us) something incomprehensible, but "something before kept secret, either wholly or for the most part, and now only fully disclosed" (compare Rom 16:25; Co1 2:7-10; Eph 1:9-10; Eph 3:3-6, Eph 3:9-10).
lest ye should be wise in your own conceits--as if ye alone were in all time coming to be the family of God.
Read full note →
that blindness--"hardness"
in part is happened to--"hath come upon"
Israel--that is, hath come partially, or upon a portion of Israel.
until the fulness of the Gentiles be--"have"
come in--that is, not the general conversion of the world to Christ, as many take it; for this would seem to contradict the latter part of this chapter, and throw the national recovery of Israel too far into the future: besides, in Rom 11:15, the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about the general conversion of the world--but, "until the Gentiles have had their full time of the visible Church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought in." (See Luk 21:24).
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 3. The full conversion of the Gentiles will result…
3. The full conversion of the Gentiles will result in the full Recovery of the Jews, Rom_11:25-32.
25. Mystery—A mystery of the divine counsel; a fact concealed until this time of revelation.
Read full note →
Conceits—Puffed up with your superiority to the fallen Jew.
In part—To a part of Israel.
Happened—Taken place, but not in the sense of accident.
Fulness of the Gentiles—We have little doubt that Paul’s mind half unconsciously here recurs to our Lord’s words in Luk_21:24 : “Jerusalem shall be trodden down of the Gentiles until the fulness of the Gentiles be gathered in.” (See our note on that passage.) By the word fulness we understand not necessarily absolutely all the Gentiles, but such a plenitude, foreseen by God, as will, as it were, drown out the infidelity of the Jews; and then the conversion of the Jews will reflow to drown out the unbelief of the Gentiles. Thereby a Christianity more or less pure and perfect may fill the earth.
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 25. For I would not, brethren, that ye should…
25. For I would not, brethren, that ye should be ignorant] Same word as Rom_1:13; 1Co_10:1; 1Co_12:1; 2Co_1:8; 1Th_4:13.—Here St Paul leaves the image of the Olive Tree, which he had used to facilitate to his reader’s conception the idea of a restoration of Jews to the Church of the Messiah, now become the Universal Church. He now, in plain terms, reveals and predicts a great future Restoration.
“For:”—the connexion indicated is somewhat thus: “My parable of the Olive Tree is no conjecture or peradventure, when it suggests a brighter future for Israel. For such a future is to come, in the purposes of God.”
Read full note →
ignorant] Whether for want of information, or want of reminders. Possibly the precise revelation of the future here made had never been made, in terms, before, though suggestions and intimations of it had often been heard. (Cp. perhaps Luk_21:24.) So in another place, (1Th_4:13,) where the Apostle uses the same formula:—the hope of Resurrection had been abundantly revealed in a general way, but the precise fact that the buried saints should rise before the living saints should be transfigured was probably then first made known.
mystery] Here, as consistently in N. T., the Gr. word means a truth undiscoverable by reason, but now revealed. Our use of the words “mystery” and “mysterious,” is often misleading in these connexions, as it easily suggests the thought of what cannot be understood. The Gr. means, in fact, a secret, which, when told, may be found either partially to transcend the grasp of man’s conception, or to be quite within it. Thus in 1Co_15:51 we have a “mystery” revealed as a fact which yet (in detail at least) we cannot clearly conceive: in the present passage we have a “mystery” revealed which is far more within our reach of thought, viz. judicial blindness inflicted on the Jews as a body, and hereafter, at a definite point in the Plan of God, to be removed.
wise in your own conceits] Same word as Rom_12:16.—“Conceits:”—i.e. opinion. The Gr. is, more literally, wise, or sensible, at your own bar; i.e. judged in the court of self-complacency.—The “wisdom” or “thoughtfulness” here in view is such as that rebuked in Rom_11:19; that of a Gentile convert who thought much of his large insight into the Divine Plan because he saw in the rejection of the Jews not an accident but a deliberate opening of the door of grace to the world—and there dismissed the subject, careless whether there were, or not, any future mercy for Israel in the same Divine Plan.
blindness] See on Rom_11:7, “were blinded.” The noun here is cognate to the verb there. It occurs elsewhere in N. T., Mar_3:5; Eph_4:18.
in part] This gracious qualification is not necessary to the statement, in which the “blindness” or “hardening” is the emphatic thing. But St Paul will not omit to remind the Gentile Christian that even in the dark ages of Israel there ever has been, is, and will be, a “holy seed,” (Isa_6:13,) an “election,” who behold and welcome the promised Salvation. Thus the hardening is never total; it is partial, though, alas, the hardened “part” is the large majority, till the great call of grace.—See further, long note above on Rom_11:1.
until the fulness of the Gentiles be come in] The Gr. equally allows the rendering until the fulness &c. come in. This would not necessitate (as E. V. does) the inference that the call of grace to Israel was not to come till the in-coming of the “fulness of the Gentiles” was over. In Rom_11:15 (q. v.) we have had it intimated that the conversion of Israel should be a means of immense grace to the world; as indeed it must be, in the nature of the case. In view of this, it seems best to explain the present verse as predicting that the in-coming of the nations to the Church of Christ shall have largely, but not perfectly, taken place when Israel is restored to grace; so that the closing stages of the in-coming may be directly connected with the promised revival of Israel, and may follow it in respect of time.—“Come in”:—to the Fold, the Refuge, the City, of Messiah’s salvation.
the fulness of the Gentiles] Cp. note on “fulness” in Rom_11:12. The word here plainly means the full destined number of the Gentile Church, with the underlying idea of the greatness of that number. Cp. Rev_7:9.
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 (25) Mystery.—The word always means throughout St. Paul’s writings…
(25) Mystery.—The word always means throughout St. Paul’s writings something which, though not to be known or fully comprehended by unassisted human reason, has been made known by direct divine revelation. It is therefore not to be taken in this passage in its usual sense, of something hidden and concealed from all except a few, but rather of all such truths as though previously hidden, had been made manifest by the gospel.
It is thus applied to the whole or any part of the Christian system. To the whole, as in Rom_16:25; 1Co_2:7-10; Eph_1:9; Eph_6:19; Col_1:26-27; Col_2:2; 1Ti_3:9; 1Ti_3:16. To any part, as (a) the admission of the Gentiles, Eph_3:3 et seq., and partly here; (b) the mystical union of Christ and His Church which is typified in marriage, Eph_5:32; (c) the transformation of the “quick” at the resurrection, 1Co_15:51; and (d) the opposition of Antichrist to the gospel, 2Th_2:7.
Read full note →
Here the reference is to the whole of the divine purpose as shown in the dealings with Jew and Gentile, and especially in the present exclusion and future re-admission of the former. This last point the Apostle goes on to prove.
Blindness.—Rather, as in the margin, hardness, a hardening of the heart so that the gospel could not find entrance into it.
In part.—These words qualify “Israel.” The hardness extends over some, but not over all. There were Jewish as well as Gentile converts in Rome itself.
The fulness of the Gentiles.—As above, the complete number; the full complement of the Gentiles.
(25-32) There was a deep meaning underlying the temporary rejection of Israel, of which he has been speaking—a meaning which has hitherto been kept secret, but now to be revealed as a corrective to any possible pride on the part of the Gentiles.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 25-27. For I would not, brethren, that ye…
Vers. 25-27. For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that hardness (pwrwsiv ; see ver. 8) in part is happened to Israel, until the fulness of the Gentiles he come in. And so all Israel shall be saved. Pav Israh here must mean the whole nation; not, as Calvin explains, "complebitur salus totius Israel Dei (i.e. of the spiritual Israel, as in Gal_6:16) quam ex utrisque i.e. with Jews and Gentiles colligi oportet;" for "Israel" must surely be understood in the same sense as in the preceding verse, where it denotes the Jewish nation as opposed to the Gentiles. Swyhsetai , as seems required by the whole context, means coming into the Church. (cf. Act_2:47, O de kuriov prosetiyei tounouv kay hmeran th ekklhsia) As it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob: and this is my covenant unto them, when I shall take away their sins. Referring, as throughout the Epistle, to the Old Testament for confirmation, St. Paul here, as in former instances, combines passages, and quotes freely, perhaps from memory. The main citation is from Isa_59:20, Isa_59:21, with an addition from Isa_17:9, the LXX being followed. The citations are relevant, being specimens of many others that might have been adduced, predicting the final pardon and restitution of the house of Israel itself, not withstanding judgments, through the Redeemer who was to come.
What follows, to ver. 33, is in the way of summary and further comment.
Read full note →
Vers. 25-32. The Divine philosophy of history.
The apostle has cautioned them not to be high-minded because of any seeming preference shown to them; he now guards against their gross speculations as to the nature of Israel"s rejection by setting forth emphatically its true character and intent. And in so doing he takes also a bird"s-eye view of the religious history and destinies of the world, especially as regards the mutual relations of Jews and Gentiles. We have here the religious dualism and universalism of the natural history of mankind.
I THE DUALISM. As Godet very strikingly says, "The entire course of the religious history of the world is determined by the antagomism created among mankind by the calling of Abraham, between a people specially destined by God to receive his revelations, and the other nations given over to themselves. From that moment (Genesis 12) there begin to be described those two immense curves which traverse the ages of antiquity in opposite directions, and which, crossing one another at the advent of Christianity, are prolonged from that period in inverse directions, and shall terminate by uniting and losing themselves in one another at the goal of history.
1. The early period of the history of the world, after the call of Abraham, consisted of the contrast between believing Israel and the unbelieving nations. The Gentiles, as the beginning of the Epistle reminded us, were given over to their ignorance and sin. Why? Because they "were disobedient to God." Theirs was a negative discipline to fit them for the reception of the truth. They were "shut up unto disobedience," that they might be prepared to receive unmerited mercy at the hands of God. And the discipline did its work. For them there came a "fulness of the times." They became sick of their own endeavours after wisdom and righteousness, and when Christ was preached unto them they received him.
2. How had it been with the Jews? They were chosen by God to receive his truth, and the preparations for his salvation, in trust for the world. Theirs was a positive discipline. But the same sinful nature was in them as in the Gentiles, and it operated against the truth. They became hardened. Their very privileges became a snare to them. And at last, the "fulness of the times" having arrived for them also, when their own Christ came unto them, they received him not!
3. The later period of the world"s history, after Christ, consisted of a contrast, which itself was in contrast with the former one. The Jews were given over, are given over still, to their hardness of unbelief. They are the stoutest opponents of the gospel. They are "enemies." God was compelled to cast them off, that the gospel which they refused might be set free for the acceptance of the world. And the Gentiles are reaping the benefits of their rejection still. Not as dogs, eating the crumbs from the children"s table, but themselves admitted to the forsaken festal board.
II THE UNIVERSALISM. The dualism shall not always last; God is preparing the way for the religious fusion of all the peoples of the world; they shall become one in Christ.
1. The gospel which the Jews despised, and the salvation of their own Saviour, is leavening the Gentile world; the nations, one by one, are passing out of heathendom into Christendom. Apart from the question of the conversion to true spiritual religion of individuals, the world is being won for Christ.
2. But what of Israel? "The fulness of the Gentiles" shall "come in; and so all Israel shall be saved." Oh, the strange irony of history! By the agency of the Israelites the world should have been won; now by the example and agency of Gentiles the Israelites shall be won. Yes; the hardening was but "in part," some being believers from the first; but likewise only temporary For they are still the people fitted by their gifts for God"s great work, and therefore his call is not revoked. And the very working of their disobedience, as in the case of the heathen nations once, is but to fit them to receive his grace. And according to their own prophecies the Deliverer shall come, and "from Jacob" ungodliness shall be turned away. So then God will "have mercy upon all.
Let us learn his ways of judgment. He will give us up to our sins, if we persist in cherishing them, till we repent. But let us learn also his marvellous love: repenting, he will receive us freely! T.F.L.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain For I would not, brethren, that ye should be…
Rom_11:25-27
For I would not, brethren, that ye should be ignorant of this mystery.
Read full note →
The mystery of the conversion of the Jews
I. To what mystery does the apostle refer?
1. That blindness has happened to Israel This blindness--
(1) Is national blindness (1Co_3:14).
(2) Is in no wise a contradiction to God s dealings--for God foresaw it, and predicted it (Isa_29:10-14; cf. Rom_11:7-10).
(3) Is but partial (Rom_11:5).
2. This blindness is temporary.
(1) What led to it (see Rom_11:20; cf. Deu_28:15; Deu_28:29; Joh_8:24).
(2) What followed (Rom_11:11; Rom_11:15)? Blessings came from the fall of the Jew, but still greater blessings would come from his restoration.
(3) Now we readily gather from this, that God is not unfaithful (Rom_11:29).
(4) But furthermore. This blindness is only until the fulness of the Gentile shall come in.
In Luk_21:24. the same truth is laid down. Now to see exactly what this time is, refer to Act_15:13, etc. The Lord is acting with the whole Gentile world in this manner: sending His gospel for a witness. Then men come out of the world and are a people elect--the true Church. And when this work shall have been accomplished, then the Lord will restore Israel. Therefore, from comparing these Scriptures together, we may draw this conclusion, that the time will come when the Jews shall be restored (verses 11, 23; Jer_32:37, etc.). Nor is there anything improbable in this. At the present moment there are materials which have only to be put together to form cites which will hold ten, or twenty, or thirty thousand inhabitants. And moreover, the thorns and briars as protecting them from decay and injury.
II. What is said of this mystery. The day is gone by when it was considered absurd to speak of these things; but still there are numbers who think that this is an unnecessary or unimportant study. But the apostle, writing to the Gentiles, says, I would not that ye should be ignorant of it. Why?
1. Because he would not, that you should be ignorant of the Bible; for many passages of Scripture convey no idea whatever till we understand that Jerusalem means Jerusalem, and Israel Israel.
2. But independently of this. If God has mercy in store for these people, may not we also look forward to Gods mercy, backsliders and sinners as some of us are? And where do we find this warranted but in Gods own Word.
III. The ground of his anxiety. Lest ye should be wise in your own conceits. This Epistle was addressed to the Church of Rome? Now, note one or two of the leading features of this Church.
1. They keep the Scriptures back from the people. And what is the consequence of that? Many of them remain in perfect blindness as regards the truth. They keep the traditions of men, and therefore believe what is told them of Romes power, and of no one but those connected with Rome being safe for heaven; whereas, if they had only the Scriptures before them, they would see what a place Rome will hold in the last great day.
2. Rome upholds a formal religion. How many externals had the Jew! and what did the externals profit him?
3. Rome is completely eaten up, as it were, with its own conceit (Rev_18:7). And therefore the apostle says, I would not … lest ye should be wise in your own conceits; for you may indeed speak of your greatness, but you shall fall, while Jerusalem shall stand in that day. Conclusion:
1. Beware--
(1) Of trusting to external privileges.
(2) Of giving countenance to any unbelief whatever. It was unbelief which led to the fall of Israel.
2. Encourage yourselves with the remembrance that the time is very short for your sojourning in this world.
3. Help forward this blessed work. (Bishop Villiers.)
The Mystery of the calling of the Jews
I. The calling of the Jews is a mystery. Seek not further than is revealed, and believe that. If thou askest how, and when? I know not, because I find not revealed. God knows, which satisfies me. He that too earnestly looks upon the sun comes in the end to see nothing, and he that stands too near fire may burn himself instead of warming him. Secret things are for the Lord, but things revealed for us and our children for ever.
II. The end of the world shall not be till the Jews are called, and how long after that none yet can tell.
1. There are certain foolish prophecies dispersed that the world shall end within so many years. In Pauls time there were such, and they would have fathered their brainless toys upon Paul (2Th_2:1-2). So also from Pauls time to this day--a note of great folly and rashness.
(1) Because there are no plain Scriptures for it but against it.
(2) Because the grounds of their conceit are uncertain, idle and frivolous: as from Peters saying, that a thousand years is but as a day, and from divers mystical numbers in Daniel and the Revelation.
(3) If the last day be unknown (as all acknowledge), then the day before the last, and so by consequence the last week, month, year, age.
(4) All the diviners about this point have been hitherto shamed. Such, therefore, that shall yet attempt it must expect the same as a just recompense of their madness.
2. It is not possible to know nor lawful to inquire. If it had been for the Churchs profit to have known it God would have revealed it.
3. Whensoever the time comes it shall come well for Gods children; prepare for it that it may be a joyful and not a dismal time unto thee. If God should now come to judgment, how ready art thou?
III. Till the fulness of the Gentiles be come in. There is an emptiness among the Gentiles, both in regard of number and of grace, which last is a great impediment to the calling of the Jews. The idolatry of some, and the profaneness of others are a stumbling-block unto them. Let us remove it that we may make a passage for their calling.
IV. Come in. Whither? Into the Church. All they which believe are within; without are unbelievers. It is our Fathers house, where is bread enough; without is nothing but hogs meat. Examine how thou art within, whether as Ham in the ark, as Judas among the apostles, as chaff in flour; for in respect of their bodies many are within, who in respect of faith and obedience are without. It is all one to be without and to deserve to be without.
V. Blindness or obstinacy is in part come to Israel, but in the end all Israel shall be saved. An obstinate man is not in the state of salvation. Who have this obstinate heart? The Jews; but we need not seek a Jew to find it. Concerning which note--
1. The misery of an obstinate heart. There are two estates of the heart most fearful: to feel sin too much; and to be past feeling. The soft repenting heart is a heavenly heart.
2. The means whereby we come to such a state.
(1) Custom in sinning. Even as a path is hardened by the continual trampling of the passengers, so by custom in evil is the conscience by little and little crushed and made insensible.
(2) Neglect of the means of grace offered. This shut up the Jews in obstinacy; and ordinarily for this is this judgment of God inflicted upon men.
3. Its effects.
(1) A. departing from the faith, broaching the doctrines of devils, denying manifest truth, and holding and seeming anything to obtain our own ends (1Ti_4:1-3; Eph_4:18). As when men will be Papists, Protestants, neuters, anything, nothing, as they see it best serve their politic plots.
(2) Committing and delighting in sin.
4. Its signs.
(1) When no judgment.
(2) When no mercy can move to remorse. When the word, which is a hammer, a sword, and water can neither by the thundering of judgment, bruise, or make any dent into our hearts, not by the pleasing sound of mercy, molify us and make us relent; there is hardness unspeakable. (Elnathan Parr, B.D.)
Why do we hope for the conversion of the Jews?
I. Because it is predicted--
1. By Paul (verse 25). Their blindness is partial and temporary.
2. By the Old Testament prophets (verses 26, 27). They shall acknowledge Christ and share in the promise of the new covenant.
II. Because the gifts and calling of God are without repentance.
1. Their exclusion is for a temporary purpose.
2. Their election permanent.
3. The purpose of God unalterable (verses 28, 29).
III. Because of Gods plan of procedure with the Gentiles.
1. Once excluded by their own unbelief.
2. Now accepted through the unbelief of Israel.
3. So they also shall obtain mercy.
4. That God may have mercy upon all. (J. Lyth, D.D.)
Our duty to the Jew
I. How we should regard him.
1. Not with contempt, but with respect.
2. Not as cast away, but blinded.
II. What we should hope for him.
1. His restoration with the fulness of the Gentiles.
2. Not simply the conversion of a few, but of the nation.
III. How we should treat him. We should--
1. Hate his self-righteousness.
2. Love himself.
3. Seek his Salvation. (J. Lyth, D. D.)
The fulness of the Gentiles.--
The fulness of the Gentiles and the conversion of the Jews
Take as an illustration the case of a river bed nearly dry from long-continued drought. What water there is flows languidly, and produces no effect on an islet in mid-stream. Rain comes and the volume of water is increased and the flow becomes stronger and more rapid. In proportion to the copiousness of the rain, and therefore to the power of the current the islet is affected. By little and little its banks are washed away, and more and more of its surface is covered by the victorious waters which gradually rise. The rain becomes a flood, and the river bed now full, and the river a mighty torrent, the islet, after long resistance, ultimately succumbs, and is covered or washed away. So the conversion of the Jews will be proportionate to the amount of missionary energy, fed by Divine grace, on the part of the Gentile Churches. And when the fulness of grace shall fill all Christian agencies with a fulness of enthusiasm we may expect Judaism to be submerged. Or to change the figure. A king returns from his journey into a far country and finds his whole kingdom in a state of revolt. He first appeals to that province with which he has the closest and tenderest ties. But his claims are ignored and his overtures treated with contempt. Collecting, however, a loyal few, he marches forth to subjugate his own provinces. The work is a long and arduous one, and the fortunes of the brave band are varied. Victory is followed by defeat. Here a subjugated territory maintains its allegiance, there another revolts as soon as the army is withdrawn, and has to be conquered again. But the army is ever increasing, and year by year there is less and less to conquer, and each conquered territory sends its contingent to reduce the rest. Eventually the work is done, and the whole kingdom brought to subjection with the exception of the province to which the king made his first appeal. All through the campaign individual citizens have come over, but there is now a stubborn residuum left. On this the whole of the now loyal empire concentrates its forces, and partly perhaps from a sense of helplessness, but, mostly from a sense of the rectitude of the conquerors claims, it yields, and the kingdom is once more united under one rightful head. So Christ, the King of man, made His first appeal to the Jews; but rejected by them, His kinsmen, He with His apostles turned to the Gentiles, and not in vain, as the history of the bye-gone centuries with all their vicissitudes for His cause has proved. Much yet remains to be done, but past successes are prophetic of future triumphs, and Jesus will yet have the heathen for His inheritance, etc. The power of Christian influence will then be irresistible and Israel will yield.
I. The fulness of the Gentiles will be the result of a full outpouring of the Holy Spirit. The gift of Pentecost was only the earnest of a larger blessing. That equipped the Church for her warfare, this will inaugurate her triumph. Special manifestations of the Spirit have been vouchsafed in every age, and these have been uniformly followed by an outburst of missionary zeal. It is not, then, incredible that God should literally pour out His Spirit on all flesh, and thus bring the fulness of the Gentiles in.
II. The fulness of the Gentiles will be the full Christianisation of the Gentiles.
1. As yet this is only partial. Vast tracts lie outside Christian influence, but these are being narrowed every year.
2. A great mass of Christianised Gentilism is only nominal. Multitudes have only the form without the power, and wear a name they only disgrace.
3. The time will come when both in name and reality all tribes and kingdoms and tongues will become Christians.
III. The fulness of the Gentiles will have an irresistible effect on the Jews. During the process of filling this effect has been more or less marked, and will, we may well believe, be more marked still as the Galilean goes on conquering and to conquer. But when the Jew looks back and sees religion after religion overthrown, and nation after nation brought into obedience to the faith of Christ and His religion, and his nation the only one left--the time will not be far distant when overwhelming external pressure will combine with overwhelming internal conviction to bring Israel to the feet of Christ. Conclusion:
1. What a glorious outlook! What an argument for Christian missions! (J. W. Burn.)
And so all Israel shall be saved.--
The salvation of Israel
I. Their present blindness.
1. Awful in its character.
2. Partial in extent.
3. Fixed in its period.
II. Its removal.
1. Complete.
2. General.
3. Certain.
Conclusion. Consider--
1. Its aspect on the Jews.
2. Its proper effect upon your own kinds. (C. Simeon, M.A.)
The restoration of Israel
I. The event.
1. All Israel, as a nation--
2. Shall be saved, delivered from the curse which has so long rested upon them.
II. The means by which it shall be accomplished.
1. The deliverer, Christ--
2. Shall come out of Zion--
3. And take away their sin (Isa_59:17-21).
III. The certainty of it.
1. The covenant--
2. Of salvation (Jer_31:31). (J. Lyth, D.D.)
For this is My covenant with them.
The new covenant
I. Unto whom sent.
1. To all who believe.
2. Not only Jews but Gentile.
II. What does it include.
1. The promise of the Spirit (Isa_59:21; Jer_31:31).
2. Of eternal salvation (Isa_55:3).
III. How it is sealed. In the pardon of sin. (J. Lyth, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Chapter 24
Chapter 24
THE RESTORATION OF ISRAEL DIRECTLY FORETOLD: ALL IS OF AND FOR GOD
Read full note →
Rom_11:25-36
THUS far St. Paul has rather reasoned than predicted. He has shown his Gentile friends the naturalness, so to speak, of a restoration of Israel to Christ, and the manifest certainty that such a restoration will bring blessing to the world. Now he advances to the direct assertion, made with a Prophets full authority, that so it shall be. "How much rather shall they be grafted into their own Olive?" The question implies the assertion; nothing remains but to open it in full.
For I would not have you ignorant, brethren, of this mystery, this fact in Gods purposes, impossible to be known without revelation, but luminous when revealed; (that you may not be wise in your own esteem, valuing yourselves on an insight which is all the while only a partial glimpse); that failure of perception, in a measure, in the case of many, not all, of the nation, has come upon Israel, and will continue until the fulness of the Gentiles shall come in, until Gentile conversion shall be in some sense a flowing tide. And so all Israel, Israel as a mass, no longer as by scattered units, shall be saved, coming to the feet of Him in whom alone is mans salvation from judgment and from sin; as it stands written, {Psa_14:7, Isa_59:20, with Isa_27:9} "There shall come from Sion the Deliverer; He shall turn away all impiety from Jacob; and such they shall find the covenant I shall have granted, such shall prove to be My promise and provision, ordered and sure, when I shall take away their sins," in the day of My pardoning and restoring return to them.
This is a memorable passage. It is in the first place one of the most definitely predictive of all the prophetic utterances of the Epistles. Apart from all problems of explanation in detail, it gives us this as its message on the whole; that there lies hidden in the future, for the race of Israel, a critical period of overwhelming blessing. If anything is revealed as fixed in the eternal plan, which, never violating the creatures will yet is not subject to it, it is this. We have heard the Apostle speak fully, and without compromise, of the sin of Israel; the hardened or paralysed spiritual perception, the refusal to submit to pure grace, the restless quest for a valid self-righteousness, the deep exclusive arrogance. And thus the promise of coming mercy, such as shall surprise the world, sounds all the more sovereign and magnificent. It shall come; so says Christs prophet Paul. Not because of historical antecedents, or in the light of general principles, but because of the revelation of the Spirit, he speaks of that wonderful future as if it were in full view from the present; "All Israel shall be saved."
We read "no date prefixed." As far as this chapter is concerned, years and days are as if they were not. On the whole, surely, a large range of process is in his view; he cannot expect to see fulfilled within a narrow season the accomplishment of all the preliminaries to the great event. But he says nothing about this. All we gather is that he sees in the future a great progress of Gentile Christianity; a great impression to be made by this on the mind of Israel; a vast and comparatively sudden awakening of Israel, by the grace of God, however brought to bear; the salvation of Israel in Christ on a national scale; "the receiving of them again"; and "life from the dead" as the result-life from the dead to the world at large. However late or soon, with whatever attendant events, divine or human, thus it shall be. The "spiritual failure of perception in part" shall vanish. "The Deliverer shall turn away ungodliness from Jacob." "All Israel shall be saved."
"Believest thou the Prophets?" The question, asked of Agrippa by St. Paul, comes to us from this prediction of his own. "Lord, we believe." Our Master knows that for us in our day it is not easy. The bad air of materialism, and the profound and stolid fatalism which it involves, is thick around us. And one symptom of its malign influence is the growing tendency in the Church to limit, to minimise, to explain if possible away, from the Scriptures, the properly and distinctively superhuman, whether of work or word. Men bearing the Christian name, and bearing it often with loyal and reverent intention, seem to think far otherwise than their Lord thought about this very element of prediction in the holy Book, and would have us believe that it is no great thing to grasp, and to contend for. But as for us, we desire in all things to be of the opinion of Him who is the eternal Truth and Light, and who took our nature, expressly, as to one great purpose, in order to unfold to us articulately His opinion. He lived and died in the light and power of predictive Scripture. He predicted. He rose again to commission His Apostles, as the Spirit should teach them, to see "things to come". {Joh_16:13} To us, this oracle of His "chosen Vessel" gives us articles of faith and hope. We do not understand, but we believe, because here it is written, that after these days of the prevalence of unbelief, after all these questions, loud or half articulate, angry or agonising, "Where is the promise?" the world shall see a spiritual miracle on a scale unknown before. "All Israel shall be saved." Even so, Lord Jesus Christ, the Deliverer. Fill us with the patience of this hope, for Thy chosen race, and for the world.
It is almost a pain to turn from this conspectus of the passage to a discussion of some of its details. But it is necessary; and for our purpose it need be only brief. Whatever the result may be, it will leave untouched the grandeur of the central promise.
1. "Until the fulness of the Gentiles come in." Does this mean that the stream of Gentile conversions shall have flowed and ceased, before the great blessing comes to Israel? Certainly the Greek may carry this meaning; perhaps, taken quite apart, it carries it more easily than any other. But it has this difficulty, that it would assign to the "salvation" of Israel no influence of blessing upon the Gentile world. Now Rom_11:12 has implied that "the fulness" of Israel is to be the more-than-wealth of "the world," of "the Gentiles." And Rom_11:15 has implied, if we have read it aright, that it is to be to "the world" as "life from the dead." This leads us to explain the phrase here to refer not to the close of the ingathering of the Gentile children of God, but to a time when that process shall be, so to speak, running high. That time of great and manifest grace shall be the occasion to Israel of the shock, as it were, of blessing; and from Israels blessing shall date an unmeasured further access of divine good for the world.
2. As we pass, let us observe the light thrown by these sentences on the duty of the Church in evangelising the Gentiles for the Jews, as well as the Jews for the Gentiles. Both holy enterprises have a destined effect outside themselves. The evangelist of Africa, India, China, is working for the hour of the "salvation of all Israel." The evangelist of the Hebrew Dispersion is preparing Israel for that hour of final blessing when the "saved" nation shall, in the hand of God, kindle the world with holy life.
1. "All Israel shall be saved." It has been held by some interpreters that this points to the Israel of God, the spiritual sons of Abraham. If so, it would be fairly paraphrased as a promise that when the Gentile conversions are complete, and the "spiritual failure of perception" gone from the Jewish heart, the family of faith shall be complete. But surely it puts violence on words, and on thought, to explain "Israel" in this whole passage mystically. Interpretation becomes an arbitrary work if we may suddenly do so here, where the antithesis of Israel and "the Gentiles" is the very theme of the message. No; we have here the nation, chosen once to a mysterious specialty in the spiritual history of man, abeyant. A blessing is in view for the nation; a blessing spiritual, divine, all of grace, quite individual in its action on each member of the nation, but national in the scale of its results. We are not obliged to press the word "all" to a rigid literality. Nor are we obliged to limit the crisis of blessing to anything like a moment of time. But we may surely gather that the numbers blessed will be at least the vast majority, and that the work will not be chronic but critical. A transition, relatively swift and wonderful, shall show the world a nation penitent, faithful, holy, given to God.
2. The quotations from Psalms and Prophets (Rom_11:26-27) offer more questions than one. They are closely interlaced, and they are not literal quotations. "Out of Sion" takes the place of "for Zion." "He shall turn away ungodliness from Jacob" takes the place of "For them that turn from transgression in Jacob." "This is the covenant" takes the place of "This is His blessing." And there are other minute points of variation. Yet we reverently trace in the originals and the citations, which all alike are the work of prophetic organs of the Spirit, the great ruling thought, identical in both, that "the Deliverer" belongs primarily to "Zion," and has in store primarily a blessing for her people.
Are we, with some devout interpreters, to explain the words, "The Deliverer shall come out of Sion," as predicting a personal and visible return of the Ascended Jesus to the literal Zion, in order to the salvation of Israel, and an outgoing of Him from thence to the Dispersion, or the world, in millennial glory? We deliberately forbear, in this exposition, to discuss in detail the great controversy thus indicated. We leave here on one side some questions, eagerly and earnestly asked. Will Israel return to the Land as Christian or as anti-Christian? Will the immediate power for their conversion be the visible Return of the Lord, or will it be an effusion of His Spirit, by which, spiritually, He shall visit and bless? What will be the attendant works and wonders of the time? All we do now is to express the conviction that the prophetic quotations here cannot be held to predict unmistakably a visible and local Return. If we read them aright, their import is satisfied by a paraphrase somewhat thus: "It stands predicted that to Zion, that is, to Israel, belongs the Deliverer of man, and that for Israel He is to do His work, whenever finally it is done, with a specialty of grace and glory." Thus explained, the "shall come" of Rom_11:26 is the abstract future of divine purpose. In the eternal plan, the Redeemer was, when He first came to earth, to come to, for, and from "Zion." And His saving work was to be on lines, and for issues, forever characterised by that fact.
Assuredly the Lord Jesus Christ is, personally, literally, visibly, and to His peoples eternal joy, coming again; "this same Jesus, in like manner." {Act_1:11} And as the ages unfold themselves, assuredly the insight of the believing Church into the fulness and, if we may say so, manifoldness of that great prospect grows. But it still seems to us that a deep and reverent caution is called for before we attempt to treat of any detail of that prospect, as regards time, season, mode, as if we quite knew. Across all lines of interpretation of unfulfilled prophecy-to name one problem only - it lies as an unsolved riddle how all the saints of all ages are equally bidden to watch, as those who "know not what hour their Lord shall come."
But let us oftener and oftener, however we may differ in detail, recite to one another the glorious essence of our hope. "To them that look for Him will He appear the second time, without sin, unto salvation"; "We shall meet the Lord in the air"; "So shall we be ever with the Lord." {Heb_9:28, 1Th_4:17}
We shall never quite understand the chronology and process of unfulfilled prophecy, till then.
Now briefly and in summary the Apostle concludes this "Epistle within the Epistle"; this oracle about Israel. As regards the Gospel, from the point of view of the evangelisation of the world apart from Judaism, that "gospelling" which was, as it were, precipitated by the rebelling of Israel, they are enemies, on account of you, permitted, for your sakes, in a certain sense, to take a hostile attitude towards the Lord and His Christ, and to be treated accordingly; but as regards the election, from the point of view of the divine choice, they are beloved, on account of the Fathers; for irrevocable are the gifts and the call of our God. The "gifts" of unmerited choice, of a love uncaused by the goodness of its object, but coming from the depth of the Eternal; the "call" which not only invites the creature, but effects the end of the invitation; these are things which in their nature are not variable with the variations of man and of time. The nation so gifted and called, "not according to its works," is forever the unalterable object of the eternal affection.
May we not extend the reference of a sentence so absolute in its oracular brevity, and take it to speak the secret of an indefectible mercy not only to nation, but to individual? Here as elsewhere we shall need to remember the rule which bids us, in the heights and depths of all truth, "go to both extremes." Here as elsewhere we must be reverently careful how we apply the oracle, and to whom. But does not the oracle say this, that where the eternal Love has, without merit, in divine specialty, settled upon a person, there, not arbitrarily but by a law, which we cannot explain but which we can believe, it abides forever? Still, this is a reflection to be made only in passing here. The immediate matter is a chosen people, not a chosen soul; and so he proceeds: For as once you obeyed not our God, but now, in the actual state of things, in His grace, found mercy, on occasion of their disobedience; so they too now obeyed not, on occasion of your mercy, in mysterious connection with the compassion which, in your pagan darkness, revealed salvation to you, that they too may find mercy. Yes, even their "disobedience," in the mystery of grace, was permitted in order to their ultimate blessing; it was to be overruled to that self-discovery which lies deep in all true repentance, and springs up towards life eternal in the saving "confidence of self-despair." The pagan (chap. 1) was brought to self-discovery as a rebel against God indicated in nature; the Jew (chap. 2) as a rebel against God revealed in Christ. This latter, if such a comparison is possible, was the more difficult and as it were advanced work in the divine plan. It took place, or rather it is taking and shall take place, later in order, and nearer to the final and universal triumph of redemption. For God shut them all up into disobedience, that He might have mercy upon them all. With a fiat of judicial permission He let the Gentile develop his resistance to right into unnatural outrage. He let the Jew develop his into the desperate rejection of his own glorious Messiah. But He gave the fiat not as a God who did not care, a mere supreme Law, a Power sitting unconcerned above the scene of sin. He let the disease burst into the plague spot in order that the guilty victim might ask at last for His remedy, and might receive it as mere and most astonishing mercy.
Let us not misuse the passage by reading into it a vain hope of an indiscriminate actual salvation, at the last, of all individuals of the race; a predestinarian hope for which Scripture not only gives no valid evidence, but utters against it what at least sound like the most urgent and unequivocal of its warnings. The context here, as we saw in another connection just now, has to do rather with masses than with persons; with Gentiles and Jews in their common characteristics rather than taken as individuals. Yet let us draw from the words, with reverent boldness, a warrant to our faith wholly to trust the Eternal to be, even in the least fathomable of His dealings, true to Himself, true to eternal Love, whatever be the action He shall take.
Here the Apostles voice, as we seem to listen to it, pauses for a moment, as he passes into unspoken thoughts of awe and faith. He has now given out his prophetic burthen, telling us Gentiles how great has been the sin of Israel, but how great also is Israels privilege, and how sure his coming mercy. And behind this grand special revelation there still rise on his soul those yet more majestic forms of truth which he has led us to look upon before; the Righteousness of God, the justifying grace, the believing souls dominion over sin, the fulness of the Spirit, the coming glory of the saints, the emancipated Universe, the eternal Love. What remains, after this mighty process of spiritual discoveries, but to adore? Listen, as he speaks again, and again the pen moves upon the paper:
Oh depth of wealth of Gods wisdom and knowledge too! How past all searching are His judgments, and past all tracking are His ways! "For who ever knew the Lords mind? Or who ever proved His counsellor?" Or who ever first gave to Him, and requital shall be made to the giver? Because out of Him, and through Him, and unto Him, are all things: to Him be the glory, unto the ages. Amen.
Even so, Amen. We also prostrate our being, with the Apostle, with the Roman saints, with the whole Church, with all the company of heaven, and give ourselves to that action of pure worship in which the creature, sinking lowest in his own eyes, yea out of his own sight altogether, rises highest into the light of his Maker. What a moment this is, what an occasion, for such an approach to Him who is the infinite and personal Fountain of being, and of redemption! We have been led from reason to reason, from doctrine to doctrine, from one link to another in a golden chain of redeeming mercies. We have had the dream of human merit expelled from the heart with arrows of light; and the pure glory of a grace most absolute, most merciful, has come in upon us in its place. All along we have been reminded, as it were in fragments and radiant glimpses, that these doctrines, these truths, are no mere principles in the abstract, but expressions of the will and of the love of a Person; that fact full of eternal life, but all too easily forgotten by the human mind, when its study of religion is carried away, if but for an hour, from the foot of the Cross, and of the Throne. But now all these lines converge upwards to their Origin. By the Cross they reach the Throne. Through the Work of the Son-One with the Father, for of the Son too it is written {Col_1:16} that "all things are through Him, and unto Him"-through His Work, and in it, we come to the Fathers Wisdom and Knowledge, which drew the plan of blessing, and as it were calculated and furnished all its means. We touch that point where the creature gravitates to its final rest, the vision of the Glory of God. We repose, with a profound and rejoicing silence, before the fact of mysteries too bright for our vision. After all the revelations of the Apostle we own with him in faith, with an acquiescence deep as our being, the fact that there is no searching, no tracking out, the final secrets of the ways of God. It becomes to us wonderfully sufficient, in the light of Christ, to know that "the Lord, the Lord God, merciful and gracious," is also Sovereign, Ultimate. His own eternal Satisfaction; that it is infinitely fit and blessed that, as His Will is the true efficient cause of all things, and His Presence their secret of continuance, so He is Himself their final Cause, their End, their Goal; they fulfil their idea, they find their bliss, in being altogether His; "all things are unto Him."
"To whom be the glory, unto the ages. Amen." The advancing "ages," αίωνες, the infinite developments of the eternal life, what do we know about them? Almost nothing, except the greatest fact of all; that in them forever the redeemed creature will glorify not itself but the Creator; finding an endless and ever fuller youth, an inexhaustible motive, a rest impossible to break, a life in which indeed "they cannot die any more," in surrendering always all its blissful wealth of being to the will and use of the Blessed One.
In these "ages" we already are, in Christ. We shall indeed grow forever with their eternal growth, in Him, to the glory of the grace of God. But let us not forget that we are already in their course, as regards that life of ours which is hid with Christ in God. With that recollection, let us give ourselves often, and as by the "second nature" of grace, to adoration. Not necessarily to frequent long abstractions of our time from the active services of life; we need only read on into the coming passages of the Epistle to be reminded that we are hallowed, in our Lord, to a life of unselfish contact with all the needs around us. But let that life have for its interior, for its animation, the spirit of worship. Taking by faith our all from God, let us inwardly always give it back to Him, as those who not only own with the simplest gratitude that He has redeemed us from condemnation and from sin, but who have seen with an adoring intuition that we and our all are of the "all things" which, being "of Him," and "by Him," are also wholly "unto Him," by an absolute right, by the ultimate law of our being, as we are the creatures of the eternal Love.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain 25–27. I would not … have you ignorant of…
25–27. I would not … have you ignorant of this mystery. Any secret thing, known to but a few, is called “a mystery.” The mystery that Paul is about to unfold is concerning the conversion of Israel. He unfolds it lest the Gentile Christians may have incorrect views, or be wise in their own conceits. The first thing noted in explaining this mystery, is that hardening hath happened to Israel. This blindness, or hardening, had been due to Israel's sins, especially to unbelief. The second fact is that it would continue until the fulness of the Gentiles had come in, or the greater part of the Gentile world been converted.
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 25. “For I do not wish you to be…
ALL ISRAEL TO BE SAVED
25. “For I do not wish you to be ignorant as to this mystery, in order that you may not be wise in your own conceits; that blindness in part has happened unto Israel till the fullness of the Gentiles may come in.” The present awakening of the Jews is an argument that the end of the Gentile times is nigh. Thousands of Jews, especially in Russia, where they are more numerous than in any other country, are now being converted to Christ. Eleven colonization societies are working to bring the Jews back to Palestine. When I was there three years ago, one hundred and twenty thousand had already arrived, more than twice the whole number who returned under Nehemiah. The Jews in all lands are turning their eyes back to the prophetic hills of their holy patrimony. When I visited the wailing place of the Jews in Jerusalem and heard them crying to the God of their fathers to restore their inheritance, bring back the wandering children of Abraham and rebuild their temple, I felt that God heard that mournful cry and would answer those wailing martyrs. The Lunar Chronology runs out the Gentile times seven years ago, the Calendar thirty-five years hence, and the Solar seventy years hence. Daniel 12 gives the Tribulation forty-five years, which is to intervene between the rapture of the saints and the ushering in of the Millennium. According to all these chronologies we are rapidly approaching the end of the Gentile times and the coming of the Lord.
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 ["The future conversion of Israel," says Gifford, "having been…
["The future conversion of Israel," says Gifford, "having been proved to be both possible and probable, is now shown to be the subject of direct revelation."] For I would not, brethren, have you ignorant [This form of expression is used by the apostle to indicate a most important communication to which he wishes his readers to give special attention, as something strange and contrary to their expectation ( Rom_1:3 ; 1Co_10:1 ; 1Co_12:1 ; 2Co_1:8 ; 1Th_4:13 )--in this case, a revelation from God] of this mystery [The word musterion is used twenty-seven times in the New Testament. As digested and classified by Tholuck, it has three meanings; thus: 1. Such matters of fact as are inaccessible to human reason, and can only be known through revelation ( Rom_16:25 ; 1Co_2:7-10 ; Eph_1:9 ; Eph_3:4 ; Eph_6:19 ; Col_1:26 ; etc.). 2. Such matters as are patent facts, but the process of which can not be entirely taken in by the reason ( 1Co_14:2 ; 1Co_13:2 ; Eph_5:32 ; 1Ti_3:9 ; 1 Tim 16). 3. That which is no mystery in itself, but by its figurative import ( Mat_13:11 ; Rev_1:20 ; Rev_17:5 ; 2Th_2:7 ). The first is the meaning here. Paul is about to communicate a revelation which was given of God, and could never have been divined by any process of the human intellect. As the conversion of the Gentiles was so unthinkable that it had to be made known to the Jew by revelation ( Eph_3:1-6 ; Act_10:11 ), so here the conversion of the Jew was so unbelievable that it also had to be made known to the Gentile by revelation], lest ye be wise in your own conceits [This revelation of the conversion and ultimate elevation of Israel to his former position of leadership comes to Paul, and is imparted by him to the Gentiles, to prevent them from following their own vain and mistaken opinions as to the relative theocratic positions of Jews and Gentiles, by which they would flatteringly deceive themselves into thinking too well of themselves as occupying permanently Israel's ancient post of honor, and too ill of Israel as thrust out and cast off forever. The reversal of the Jews and Gentiles in fortune and honor was but a temporary affair. It is significant that this publication of a revelation, and accompanying rebuke of the opposing self-conceit of human opinion and judgment, should be addressed to the Church of Rome! The more one ponders it, the more portentous it becomes], that a hardening in part hath befallen Israel [Here is the first term of the threefold revelation. Calvin and others connect "in part" with "hardening," so that the meaning is that a partial hardening has befallen Israel. But hardening, as mentioned at Rom_9:18 or Rom_11:7 ; is not qualified as partial. "In part" is properly connected with "Israel." A portion of Israel is hardened. This agrees with the entire context, which tells of a remnant saved ( Rom_11:5 ), and the rest or larger portion fallen ( Rom_11:12 ), cast away ( Rom_11:15 ), and hardened. So "in part" stands for "the rest" of Rom_11:7 , and in contrast to the "some" of Rom_11:17 . The bulk of the Jewish nation, persistently and rebelliously refusing to believe in Christ, had, as their punishment, a dulling of their perceptions and a deadening of their sensibilities sent upon them. We can understand this punishment better if we compare it with its counterpart which befell the Gentiles. As they dishonored the form or body of God by presuming to make degrading, beast-shaped images of it, so God gave them up to degrade their own bodies ( Rom_1:23-24 ). As they preferred lies to truth in things pertaining to God, he gave them up to prefer lying, deceptive, unnatural uses of themselves, to the true and natural uses ( Rom_1:25-27 ). As they refused to have a right mind about God, he gave them up to a reprobate mind ( Rom_1:28-32 ). So here, in his parallel treatment of the Jew, he found them steeling their hearts against his love ( Joh_3:16 ) and against the drawing power of the cross ( Joh_8:28 ; Joh_12:32 ), and he gave them up to the hardness which they chose and desired. Now follows the second term of the revelation which makes known how long this hardness should endure; viz.], until the fulness of the Gentiles be come in [The hardness of the Jews shall cease, and the veil which blinds their eyes shall fall ( 1Co_3:14-15 ), when the number of saved which God has allotted to be gathered during the Gentile dispensation (or "times of the Gentiles"-- Luk_21:24 ) has been made complete, and has "come in," to the theocratic olive-tree. In other words, as the Gentiles were "given up" ( Rom_1:23 ; Rom_1:25 ; Rom_1:28 ) during the entire period of the Jewish dispensation, so the Jews are to be "hardened" during the entire period of the Gentile dispensation. The millennium, or final dispensation, which is to follow this present Gentile dispensation, will be given into the hands of Jew and Gentile jointly, and will be as life from the dead to both parties, because of the glorious season of revival which shall characterize it almost to its end. "Fulness of the Gentiles" is, therefore, "not the general conversion of the world to Christ, as many take it," says Brown; "for this would seem to contradict the latter part of this chapter, and throw the national recovery of Israel too far into the future: besides, in verse 15, the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about, the general conversion of the world--but, until the Gentiles have had their full time [as possessors] of the visible church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought in. See Luk_21:24 ." And this brings us to the conditions, or developments, which succeed the hardening, or the third term of the mystery or revelation which Paul is here making known; viz.];
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.
C. I. Scofield 1917 · Public Domain The "fullness of the Gentiles" is the completion of…
fullness
The "fullness of the Gentiles" is the completion of the purpose of God in this age, viz. the outcalling from among the Gentiles of a people for Christ’s name, "the church which is His body" Eph 1:22; Eph 1:23 Cf; Act 15:14; Eph 4:11-13; 1Co 12:12; 1Co 12:13. It must be distinguished from "the times of the Gentiles" Luk 21:24.
Read full note →
mystery See note,
(See Scofield "Mat 13:11").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The fullness of the Gentiles and all Israel:
The fullness of the Gentiles and all Israel:
v. 25. For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness in part is happened to Israel, until the fullness of the Gentiles be come in.
Read full note →
v. 26. And so all Israel shall be saved, as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob;
v. 27. for this is my covenant unto them when I shall take away their sins.
There is here no basis for the millennial dream of the final conversion of all Jews, but the apostle speaks of Israel in the same sense that he has employed almost exclusively in the entire letter. Paul had stated that the total hardening would not take place in the case of all the members of the Jewish race, but that there is a possibility of the conversion of some of them throughout the entire New Testament era. But in connection herewith the apostle intends to impart to his brethren, the members of the congregation at Rome, which was composed largely of Gentile Christians, a secret: I do not want you to remain in ignorance of this mystery, this secret, in order that you be not wise within yourselves. The secret of which Paul speaks is this: That obduration, blindness, in part has happened to Israel, until the full number of the heathen be come in, and thus all Israel will be saved. In order that the Roman Christians might not form their own opinion in regard to the matter, might not follow the drift of their own thoughts, he feels that it is best to tell them this at once. The blinding or hardening that he had been speaking of did not affect every member of the nation, but affected them only in part, namely, in so far as some of them had been finally rejected; but of the rest it was true that some of them were continually and gradually being converted and saved. While the fullness of the heathen is being gathered for Christ, while the number of those out of the Gentiles that will finally make up the body of those that are destined for salvation is being called through the Gospel, souls will also be gained from the midst of the Jews. Until the day of the revelation of Jesus Christ in His glory, therefore, there will always be some from the midst of the self-hardened Israelites that will come to the knowledge of the Savior. And thus the final result will be that all Israel will be saved, all those that are in deed and truth the children of Abraham, not according to the flesh only, but according to the spirit. These are the ones, from every nation under the sun, whom the Lord has chosen as His own and whom His saving call will reach sooner or later.
That this is the correct understanding of the text appears also from the Messianic prophecy which the apostle now quotes: There will come out of Zion the Deliverer; He will turn away godlessness from Jacob. And this is My covenant toward them, what I have firmly decided within Myself with regard to them when I shall take away their sins. This is a combination of various prophetical sayings, Isa 59:20-21; Isa 10:11-12; Isa 27:9; Jer 31:31-34. In the principal prophecy to which the apostle has reference those members of the Jewish race that persist in their rejection of the mercy of God are placed in contrast with those that will be converted to the Messiah. When Jesus, the Messiah, came to Israel, He brought deliverance, He turned away godlessness from Jacob. And His covenant consisted in the forgiveness of their sins; therein was His covenant realized. The benefit of the Messiah’s work was therefore not confined to the children of Israel according to the flesh, but included all those that accepted the Redeemer as their Deliverer and entered into that wonderful covenant with Him whereby their sins were forgiven.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 I do not want you to be uninformed
I do not want you to be uninformed
Here Paul uses a double negative. You can translate this in a positive form. AT: "I very much want you to be aware" (See: Double Negatives)
Read full note →
brothers
Here "brothers" means fellow Christians, including both men and women.
I
The pronoun "I" refers to Paul.
you ... you ... your
The pronouns "you" and "your" refer to the Gentile believers.
in order that you will not be wise in your own thinking
Paul does not want the Gentile believers to think they are wiser than the Jewish unbelievers. AT: "so that you will not think you are wiser than you are" (See: Assumed Knowledge and Implicit Information)
a partial hardening has occurred in Israel
Paul speaks of "hardening" or stubbornness as if it were a hardening of physical organs in the body. Some Jews have refused to accept salvation through Jesus. AT: "many people of Israel continue to be stubborn" (See: Metaphor)
until the completion of the Gentiles come in
The word "until" here implies that some Jews will believe after God has finished bringing the Gentiles into the church.
translationWords
brother
mystery
wise
Israel
Gentile
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 11:25 Paul usually uses the word mystery to refer…
11:25 Paul usually uses the word mystery to refer to an event of the last days that has already been determined by God. Such a mystery already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and Gentiles in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.