For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
Parallel Translations
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For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
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for loke as ye in tyme passed have not beleved God yet have now obtayned mercy thorow their vnbelefe:
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For euen as yee in times past haue not beleeued God, yet haue nowe obteined mercie through their vnbeliefe:
Cross-references (11)
Passages linked to Romans 11:30 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Colossians 3:7 You also once walked in those, when you lived in them;
- 1 Corinthians 7:25 Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be trustworthy.
- Ephesians 2:1-2 You were made alive when you were dead in transgressions and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the children of disobedience.
- Romans 11:31 even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy.
- 1 Corinthians 6:9-11 Or don’t you know that the unrighteous will not inherit God’s Kingdom? Don’t be deceived. Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexuals, nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God’s Kingdom. Some of you were such, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the Spirit of our God.
- 2 Corinthians 4:1 Therefore seeing we have this ministry, even as we obtained mercy, we don’t faint.
- Titus 3:3-7 For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. But when the kindness of God our Savior and his love toward mankind appeared, not by works of righteousness which we did ourselves, but according to his mercy, he saved us through the washing of regeneration and renewing by the Holy Spirit, whom he poured out on us richly, through Jesus Christ our Savior; that being justified by his grace, we might be made heirs according to the hope of eternal life.
- Ephesians 2:12-13 that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off are made near in the blood of Christ.
- Ephesians 2:19-21 So then you are no longer strangers and foreigners, but you are fellow citizens with the saints and of the household of God, being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; in whom the whole building, fitted together, grows into a holy temple in the Lord;
- 1 Peter 2:10 In the past, you were not a people, but now are God’s people, who had not obtained mercy, but now have obtained mercy.
- 1 Timothy 1:18 I commit this instruction to you, my child Timothy, according to the prophecies which were given to you before, that by them you may wage the good warfare,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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Geneva Bible translators 1599 · Public Domain Another reason, because that although that they which are…
Another reason, because that although that they which are hardened, are worthily punished, yet hath not this stubbornness of the Jews so come to pass properly for an hatred to that nation, but that an entry might as it were be opened to bring in the Gentiles, and afterward the Jews being inflamed with emulation of this mercy which is showed to the Gentiles, might themselves also be partakers of the same benefit, and so it might appear that both Jews and Gentiles are saved, only by the free mercy and grace of God, which could not have been so manifest, if at the beginning, God had brought all together into the Church, or if he had saved the nation of the Jews without this interruption.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 30 For as ye in times past have not…
30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
Ver. 30. Through their] By occasion of their unbelief. Pungit Iudaeos et humiliat Gentes, saith one.
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 This is the last argument, to prove the conversion…
This is the last argument, to prove the conversion and calling of the Jews, which is further confirmed, Rom 11:32. The argument is taken from the like dealing of God with the Gentiles; after a long time of infidelity, he received them to mercy; therefore he will also at last receive the Jews. He argues from the less to the greater; If the infidelity of the Jews was the occasion of mercy to the Gentiles, much more shall the mercy showed to the Gentiles be an occasion of showing mercy to the Jews: q.d. There is more force in that which is good, to produce a good effect, than in that which is evil, to have a good event: therefore, if the unbelief of the Jews had so good an event, as to occasion the conversion of the Gentiles, why may we not think, that the calling of the Gentiles will contribute to the conversion of the Jews? See Rom 11:11,14. When the Jews shall see the Gentiles’ mercy, i.e. God’s mercy to them; how the whole world flourisheth under the profession of Christianity; how the Messias is in vain expected by them; how their nation is dispersed, &c.; then they shall at last come in and cleave to Christ, and be mercifully received by him.
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 we have the conclusion of the apostle’s argument…
Here we have the conclusion of the apostle’s argument to prove the conversion and calling of the Jews towards the end of the world. The argument is drawn from a comparison of equals: "If God, after a long time of disobedience, receive the Gentiles to mercy, he will also, after a long time of infidelity, receive the Jews to mercy. If God hath called the Gentles to his grace after long idolatry, though God never promised to be their God, how much more will he recall his covenant-people from their infidelity in his own appointed time?"
So that the argument is from the less to the greater: If the infidelity of the Jews was an occasion of mercy to the Gentiles, much more shall the mercy showed to the Gentiles be an occasion of mercy to the Jews; and consequently their present infidelity shall be no obstacle to their conversion afterward.
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 as ye in times past have not believed…
For as ye in times past have not believed God,.... The times referred to, are the times of ignorance, idolatry, and superstition; when God suffered the Gentiles, for many hundreds of years, to walk in their own ways; while the Jews were his favourite people, were chosen by him above all people, separated from them, and distinguished by his goodness; had his word and oracles, his judgments and his statutes to direct them, and many other valuable blessings: the times before the coming of the Messiah are here meant, when these people sat in darkness, and in the region of the shadow of death; till Christ, who came to lighten the Gentiles, sent his Gospel among them, and which has been attended with great success; in these times they were in a state of incredulity: they either, as some of them, did not believe there was a God, or that there was but one God, at least but very few believed it; and these did not know who he was; nor did they glorify him as God, or perform any true spiritual worship to him: the far greater part believed there were more gods, and did service to them which by nature were no gods, and fell down to idols of gold, and silver, and wood, and stone:
and yet have now obtained mercy through their unbelief; that is, they were regenerated, effectually called and converted, through the rich and abundant mercy of God; repentance unto life was granted to them; and faith in our Lord Jesus, as a free grace gift, was bestowed upon them; and they had an application of pardoning grace and mercy, through the blood of Christ, made unto them; and all this through the unbelief of the Jews: not that their unbelief could be the cause of their obtaining mercy; but the Jews not believing in the Messiah, but rejecting him, and contradicting and blaspheming his Gospel, it was taken away from them, and carried to the Gentiles; which was the means of their believing in Christ, and obtaining mercy; so that the unbelief of the Jews was the occasion and means, in Providence, of bringing the Gospel to the Gentiles, whereby faith came; see Rom 11:11. This mercy they are said to enjoy "now"; for the present time of the Gospel is the dispensation of mercy to the Gentiles.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 30. For as ye in times past] The…
Verse 30. For as ye in times past] The apostle pursues his argument in favour of the restoration of the Jews. As ye, Gentiles, in times past-for many ages back.
Have not believed] Were in a state of alienation from God, yet not so as to be totally and for ever excluded,
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Have now obtained mercy] For ye are now taken into the kingdom of the Messiah; through their unbelief-by that method which, in destroying the Jewish peculiarity, and fulfilling the Abrahamic covenant, has occasioned the unbelief and obstinate opposition of the Jews.
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 11:30-32. For as ye — Believing Gentiles; in…
Rom 11:30-32. For as ye — Believing Gentiles; in times past — Before Christ was preached to you; have not believed God — Did not believe in the living and true God: or rather, as the words ποτε ηπειθησατε τω θεω signify, were once disobedient to God, and were buried in ignorance and superstition; but now have obtained mercy — Namely, to be converted and pardoned; through their unbelief — τη τουτων απειθεια, through, or on occasion of, their disobedience. The apostle does not mean that the Gentiles would not have been admitted into the covenant and church of God, by having the gospel preached to them, if the whole Jewish nation had embraced the gospel, the title of the Gentiles to all the blessings of the covenant with Abraham being established by the covenant itself. But his meaning is, as is explained in the note on Rom 11:11. Even so have these —
As if he had said, As you obtained mercy after a long time of disobedience, so shall the Jews, who now, since the preaching of the gospel, have not believed, ηπειθησαν, have disobeyed; that through your mercy — The mercy shown to you in the conversion of so many of you, being provoked to emulation, Rom 11:11; they also may obtain mercy — May be brought to believe in Christ, and so partake of mercy. “The disobedience of the Jews consisted in their rejecting the gospel, notwithstanding it was preached to them, as the fulfilment of the prophecies contained in their own sacred records. And by obtaining mercy, is meant the being admitted into the covenant and church of God, which is called mercy, because it proceeded entirely from the mercy of God, Rom 9:15.” For God hath concluded them all in unbelief — Suffered the main body both of the Jews and Gentiles, successively, for some time, to continue under the power of their unbelief, or disobedience rather, that, in his own time, he might fulfil the great counsel of his goodness, in showing undeserved mercy both to Jews and Gentiles. See Joh 12:32. First, God suffered the Gentiles, in the early ages of the world, to revolt from him, and took the family of Abraham, as a peculiar seed, to himself: afterward he permitted them to fall through unbelief, disobedience, idolatry, and, at last, the rejection of their own Messiah, and took the believing Gentiles for his people. And he did even this to provoke the Jews to emulation, and so bring them also, in the end, to faith in, and obedience to, the gospel. This was truly a mystery in the divine conduct, which the apostle adores with such holy astonishment.
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 For as ye - You who were Gentiles.
For as ye - You who were Gentiles.
In times past - Before the gospel was preached. This refers to the former idolatrous and sinful state of the pagan world; compare Eph 2:2; Act 14:16.
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Have not believed God - Or have not obeyed God. This was the character of all the pagan nations.
Yet have now obtained mercy - Have been pardoned and admitted to the favor of God.
Through their unbelief - By means of the unbelief and rejection of the Jews; see the note at Rom 11:11.
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 As you also in times past did not believe…
As you also in times past did not believe God, but now have obtained mercy through their unbelief, which was an occasion of God’s sending his preachers to you: but the cause of your salvation is God’s mercy. --- That they also may obtain mercy. That is, God has permitted their incredulity, that being a greater object of pity, he may shew greater mercy in converting them by the free gift of his grace. --- For God hath concluded [2] all, that is, has permitted at different times, both Gentiles and Jews, to fall into a state of unbelief, that the salvation of all may be known to come, not from themselves, but as an effect of his mercy and grace. (Witham) --- He hath found all nations, both Jews and Gentiles, in unbelief and sin; not by his causing, but by the abuse of their own free-will; so that their calling and election are purely owing to his mercy. (Challoner)
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 as ye in times past have not believed--or,…
For as ye in times past have not believed--or, "obeyed"
God--that is, yielded not to God "the obedience of faith," while strangers to Christ.
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yet now have obtained mercy through--by occasion of
their unbelief--(See on Rom 11:11; Rom 11:15; Rom 11:28).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 30. For as ye, &c.] A new short paragraph.…
30. For as ye, &c.] A new short paragraph. See on Rom_11:28.—The main purpose of this paragraph is to shew, in a new respect, the Divine “reason why” of the rejection of the Jews; viz., that the salvation of both Jews and Gentiles might be conspicuously put on the footing of mere mercy. The Gentile believers had once rejected God (see Rom_1:19, &c.), and mere mercy called them to grace. The Jews were now rejecting God, and mere mercy would again act in calling them back to grace.
have not believed] Better, did not obey. For the best commentary, see Rom_1:18-32.
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have now obtained mercy] Better, did obtain mercy. Lit. were compassionated.
through their unbelief] Which was, in a certain sense, the instrument, “through,” or by, which the covenant was thrown open to the world. Jewish unbelief (1) slew “the Lord of Glory,” the Propitiation; and (2) was the occasion for the mission of the Apostles “far unto the Gentiles.”
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 (30, 31) Have not believed . . . unbelief…
(30, 31) Have not believed . . . unbelief . . . not believed . . .—Rather, disobeyed . . . disobedience . . . disobeyed.
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. 30, 31. For as ye in times past…
Vers. 30, 31. For as ye in times past believed not God (so, except that the aorist hpeiyhsate is translated "have not believed," in the Authorized Version: but with an alternative in the margin of "obeyed" for "believed." The substantive apeiyeia , which follows twice, should be translated "disobedience" rather than "unbelief," if hpeiyhsate is translated "disobeyed." Properly and usually apeiyeia conveys a different idea from apistia , denoting "disobedience" or "contumacy," and not merely want of faith. But it appears to be sometimes used in the sense of apistia . For instance, in Joh_3:36, o apeiywn tw uiw is opposed to tw pisteuonti eiv ton . Most modem commentators, with reason, understand "disobedience" here. The difference does not affect the drift of the argument), but now have obtained mercy through their unbelief (or, disobedience): even so have these also now not believed (or, obeyed), that through your mercy (i.e. the mercy shown to you) they also may obtain mercy. The position of ina after tw umeterw eleei has led commentators, ancient and modem, to connect tw umeterw eleei with the preceding hpeiyhsan , and to try to hit upon a meaning in this connection. But the sense of the passage, as well as the parallalism of the preceding clause, favours the connection of the Authorized Version, as given above. (For a similar position of ina , cf. 2Co_12:7)
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 as ye in times past have not believed…
Rom_11:30-32
For as ye in times past have not believed God, yet have now obtained mercy.
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The memory of the past should
1. Promote humility.
2. Awaken gratitude.
3. Soften our censures.
4. Strengthen our hopes of others. (T. Robinson, D.D.)
Mercy for the Jew
I. We have received mercy--
1. Unmerited.
2. Free.
3. Through the unbelief of Israel.
II. We must show mercy--
1. As an expression of gratitude.
2. A debt of justice.
3. A Christian duty. (J. Lyth, D.D.)
The gospel given to us as a deposit for the Jews
Observe--
I. The mysterious way is which God has dispensed His blessings to mankind--first the Jew, then the Gentile; all Israel, then the fulness of the Gentiles. The mysteriousness of this plan--delay, partial bestowment, transfer, final restoration.
II. The design of it.
1. To provoke the Jews to jealousy.
2. To provoke the Christian world to love. (J. Lyth, D. D.)
The last argument to prove the conversion and general calling of the Jews
The argument is taken from the like dealing of God with the Gentiles. The impiety of the Gentiles was no impediment to their mercy, neither shall the infidelity of the Jews to theirs.
I. The Gentiles were Infidels (Eph_2:12), but by the unbelief of the Jews they are received to mercy.
1. Forget not what thou wert, for we have all fun the race of the prodigal son. It is Gods grace if it be otherwise with thee now. Be thankful. How if God had taken thee away in thy sins? Let this bind thee to thy good behaviour for ever (1Ti_1:15; cf. Tit_3:8).
2. Faith is a sweet mercy, so is the Word of God, the means of that faith. Alas for them which, having the means of faith, yet contemn the same!
3. Sin breeds sorrow, and many times sorrow kills the sin which bred it, as a worm breeding in timber consumes it. So the sin of the Jews works to the good of the Gentiles by the goodness of God. Gregory the Great calls the sin of Adam happy, because it was the occasion of salvation; so in some sort may we say of the unbelief of the Jews.
4. God forbid that we should lightly esteem the grace God offers us, it coming unto us at so dear a rate as is the casting off of His people.
5. When we were infidels, God showed us mercy; much more will He be merciful to us now we believe.
II. The Jews are now in an estate of unbelief, but they shall be received to mercy (Isa_46:4; Jer_24:6-7).
1. There is yet mercy for the Jews, by the example of the like mercy to the Gentiles. But it is now sixteen hundred years ago since they were cast off; is it likely that after so long time they should be called? Yes; for the Gentiles lay longer under their infidelities, yet at last received grace.
2. Faith is not in the power of man, nor can any means effect it without Gods blessing. One would think that this long affliction of the Jews might make them cry peccavi, beside other means God hath afforded them. In trouble, then, pray it may be sanctified to thy profit. Pray also for a blessing on the Word, else it will be unprofitable, though the preacher were a son of thunder.
3. Carry thyself meekly toward a Jew, and toward unbelievers among ourselves, considering thyself, who wert in the same condemnation. Judge not thy neighbour for damned; He that converted thee can in His good time convert him also. Play the physician to thy neighbours soul; show him of the mercy thou hast received, that he also may be stirred up to seek to Him who is merciful. God gave Paul consolation in distress, that he might comfort others; so if He give thee knowledge, faith, etc., use them in like manner.
4. Who, then, is the better for thy gifts? The Jew compasseth sea and land to make a proselyte. The Jesuits wind themselves like serpents into every place to make a papist. Drunkards and other ungodly persons seek to draw others to their practices.
5. Let the Jew follow the faith of the Gentile, so do thou the example of good Christians among whom thou livest. It is a great furtherance to godliness to have an example to the rule. It is a help to the scholar to have a copy to write by, but a greater furtherance to his profiting to see his master make the letters. (Elnathan Parr, B.D.)
For God hath concluded them all in unbelief, that He might have mercy upon all.--
All are shut up in unbelief
I. How?
1. By nature.
2. By providence--first the Gentile, then the Jew.
3. By the appointment of eternal justice.
II. Why?
1. That Gods mercy.
2. To all.
3. Might be more gloriously manifested.
III. In what way this Divine arrangement contributes to such a result.
1. By convincing man of his sinfulness and utter helplessness.
2. By preparing him for the reception of mercy. (J. Lyth, D.D.)
Why God locked up (so to speak) Gentiles and Jews in the prison of unbelief
1. That their salvation might be manifestly seen to be by grace.
2. That self-righteous boasting might be excluded.
3. That men might duly appreciate the blessings of His redemptive love.
4. That scope might be afforded for the full display of His mercy. (C. Neil, M.A.)
Mans unbelief and Gods mercy
Here is an elegant similitude. Men unconverted are prisoners--God the Judge, unbelief the prison, the devil the gaoler, the law the sergeant, and natural corruption the fetters.
I. God hath shut up all in unbelief. This is the common condition of all men (Rom_3:9; Rom_3:19; Rom_3:23; Gal_3:22).
1. Paul hath in the passage of this business ten times told us of our miserable condition by nature. Here we are poor sinners; it is our part to take knowledge of our corrupt nature.
2. Great is the misery that accompanies imprisonment, restraint of liberty, hunger, cold, shame, chains, but no dungeon more loathsome than an unbelieving heart. Oh that we could be sensible of it, that we might sigh to God for deliverance, as did the Israelites in Egypt. When a man is arrested, what lamenting among his friends: but our very souls are imprisoned in the worst of prisons, under the worst of gaolers, and yet we are merry, as though it were but a trifle.
3. We may know whether we be yet in this prison by two things.
(1) By faith in God. Hast thou this? If not, there needs no jury to find thee guilty: thou art in the very bottom of the dungeon. But thou sayest there is a God. Thy life condemns thee, for thou actest as if there were no God.
(2) By faith in His Word. The Scripture threatens ungodly men with the plagues of God, and promiseth eternal life to the godly. Did men believe this, durst they run on in all profaneness?
II. That He might have mercy on all (Gal_3:22).
1. Our salvation is of mere mercy, but it is a hard thing to be brought to acknowledge it. The Gentiles were 2,000 years before they could learn this lesson, and the Jews have been 1,600 about it, and yet have not learned it; yea, there are many amongst us that cannot say this lesson right. Most men hope to be saved by their prayers and good serving God; we are loth to lose the commendation of our own goodness.
2. Jews and Gentiles should live together, seeing they are both in one prison for one end, and set free by one and the same mercy.
3. If any be set free, it is by the mercy of God, who hath the key of our unbelieving hearts, doth open and shut them at His pleasure. As a man committed by the king can be set free by none but the king, so God committed us, and none can set us free but Himself. Cry, therefore, to the Lord for mercy.
4. There are two notes whereby we may discern whether we be released out of the prison or no.
(1) Our joy. A liberated prisoner leaps and dances, so as no ground will hold him; so birds and beasts escaping from their restraint scud about, as sensible of the sweetness of liberty.
(2) Our carefulness not to commit anything that may bring us into such bondage. So he that believeth the pardon of sin will for ever hate sin. For the most part, prisoners are of wicked behaviour; so if thy conversation be lewd, it is a manifest sign thou art not yet delivered. (Elnathan Parr, B.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 30. For as ye, etc. The Gentiles. Formerly they…
30. For as ye, etc. The Gentiles. Formerly they were without God, but had now obtained mercy. This was due, indirectly, as shown, to the Jewish unbelief.
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 30-36. In this beautiful elaboration Paul recognizes the Jews…
30-36. In this beautiful elaboration Paul recognizes the Jews with their double election, i. e., that of the Messianic progenitorship and also the election of grace, blindly forfeiting all and plunging into sin, and the Gentiles, though reprobated from the progenitor ship, felicitous participants of the election of grace, also sunk deep in low debauchery, gross sensuality and idolatry, the obliquity and rebellion of both Jew and Gentile only preparing them alike to become the recipients of God’s wonderful and unfathomable commiseration and redeeming mercy. Hence the apostle exultantly breaks out in joyous exclamations while he contemplates the bright side in case of both Jews and Gentiles all alike caught in Satan’s lasso of unbelief, but gloriously redeemed by the sovereign mercy of the Father and the dying love of the Son.
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 For as ye [Gentiles] in time past were disobedient…
For as ye [Gentiles] in time past were disobedient to God [ Rom_1:16-32 ; Act_17:30 ], but now have obtained mercy by their [the Jews'] disobedience [ Rom_11:15 ],
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 you were formerly disobedient
you were formerly disobedient
"you did not obey in the past"
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you have received mercy because of their disobedience
Here mercy means God's undeserved blessings. AT: "because the Jews have rejected Jesus, you have received blessings that you did not deserve" (See: Assumed Knowledge and Implicit Information)
you
This refers to Gentile believers, and is plural. (See: Forms of You)
God has shut up all into disobedience
God has treated people who disobey him like prisoners who are unable to escape from prison. AT: "God has made prisoners of those who disobey him. Now they cannot stop disobeying God" (See: Metaphor)
translationWords
disobey
God
mercy
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.