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Selected Verse: Romans 11:25 - King James
| Verse |
Translation |
Text |
| Ro 11:25 |
King James |
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. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
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.
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). |
| Notes on the Bible, by Albert Barnes, [1834] |
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 Co1 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.
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. |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
fullness
The "fullness of the Gentiles" is the completion of the purpose of God in this age, namely, 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)
Compare (Act 15:14); (Eph 4:11-13); (Co1 12:12); (Co1 12:13).
It must be distinguished from "the times of the Gentiles" (Luk 21:24).
mystery
See note, (See Scofield) - (Mat 13:11). |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Mystery (μυστήριον)
In the Septuagint only in Daniel. See Dan 2:18, Dan 2:19, Dan 2:27, Dan 2:28, Dan 2:30, of the king's secret. It occurs frequently in the apocryphal books, mostly of secrets of state, or plans kept by a king in his own mind. This meaning illustrates the use of the word in passages like Mat 13:11, "mysteries of the kingdom of heaven" - secret purposes or counsels which God intends to carry into effect in His kingdom. So here; Rom 16:25; Eph 1:9; Eph 3:9; Col 1:26, Col 1:27; Col 2:2; Col 4:3; Rev 10:7. In Justin Martyr (second century) it is commonly used in connection with σύμβολον symbol, τύπος type, παραβολή parable, and so is evidently closely related in meaning to these words. Compare Rev 1:20; Rev 17:7, This meaning may possibly throw light on Eph 5:32. In early ecclesiastical Latin μυστήριον was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστήριον and not to sacramentum in the classical sense. In Eph 3:3-6, Paul uses the word as here, of the admission of the Gentiles.
Wise (φρόνιμοι)
See on the kindred noun φρόνησις wisdom, Luk 1:17. Mostly in the New Testament of practical wisdom, prudence; thus distinguished from σοφία which is mental excellence in its highest and fullest sense; and from σύνεσις intelligence, which is combinative wisdom; wisdom in its critical applications. See Col 1:9, and compare Eph 1:8.
Blindness (πώρωσις)
See on Rom 11:7. Rev., hardening.
In part (ἀπὸ μέρους)
Μέρος part is never used adverbially in the Gospels, Acts, and Revelation. In the Epistles it is rarely used in any other way. The only exceptions are Co2 3:10; Co2 9:3; Eph 4:9, Eph 4:16. Paul employs it in several combinations. With ἀπό from (Co1 1:14; Co1 2:5), and ἐκ out of (Co1 12:27; Co1 13:9, Co1 13:10, Co1 13:12), in which a thing is conceived as looked at from the part, either (ἀπὸ) as a simple point of view, or (ἐκ) as a standard according to which the whole is estimated. Thus Co1 12:27, "members ἐκ μέρους severally, i.e., members from a part of the whole point of view. Also with ἐν in, as Col 2:16, with respect to, literally, in the matter of. With ἀνά up, the idea being of a series or column of parts reckoned upward, part by part. Μέρος τι with regard to some part, partly, occurs Co1 11:18; and κατὰ μέρος, reckoning part by part downward; according to part, particularly, Heb 9:5.
Construe here with hath happened: has partially befallen. Not partial hardening, but hardening extending over a part. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| 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 fullness of the gentiles be come in - Till there be a vast harvest amongst the heathens. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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, etc.; 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 Rom 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.
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 fullness 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 fullness, 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 fullness 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 fulfill 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. |
24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?
9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
14 If by any means I may provoke to emulation them which are my flesh, and might save some of them.
15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?
12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded
3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:
51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.
11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
23 Which is his body, the fulness of him that filleth all in all.
22 And hath put all things under his feet, and gave him to be the head over all things to the church,
5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.
18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:
27 Now ye are the body of Christ, and members in particular.
12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
10 But when that which is perfect is come, then that which is in part shall be done away.
9 For we know in part, and we prophesy in part.
27 Now ye are the body of Christ, and members in particular.
5 That your faith should not stand in the wisdom of men, but in the power of God.
14 I thank God that I baptized none of you, but Crispus and Gaius;
16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
3 Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:
10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded
8 Wherein he hath abounded toward us in all wisdom and prudence;
9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;
17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
32 This is a great mystery: but I speak concerning Christ and the church.
7 And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.
20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.
3 Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:
2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;
27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
30 But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.
28 But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;
27 Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king;
19 Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven.
18 That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,