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Selected Verse: Romans 11:22 - Strong Concordance

Verse	Translation	Text
Ro 11:22	Strong Concordance	Behold [1492] therefore [3767] the goodness [5544] and [2532] severity [663] of God [2316]: on [1909] them which fell [4098] [3303], severity [663]; but [1161] toward [1909] thee [4571], goodness [5544], if [1437] thou continue [1961] in his goodness [5544]: otherwise [1893] thou [4771] also [2532] shalt be cut off [1581].
	King James	Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Behold therefore the goodness and severity of God: on them that fell, severity--in rejecting the chosen seed. but toward thee, goodness--"God's goodness" is the true reading, that is, His sovereign goodness in admitting thee to a covenant standing who before wert a "stranger to the covenants of promise" (Eph 2:12-20). if thou continue in his goodness--in believing dependence on that pure goodness which made thee what thou art.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Behold therefore the goodness and severity of God: on them that fell, severity--in rejecting the chosen seed.

but toward thee, goodness--"God's goodness" is the true reading, that is, His sovereign goodness in admitting thee to a covenant standing who before wert a "stranger to the covenants of promise" (Eph 2:12-20).

if thou continue in his goodness--in believing dependence on that pure goodness which made thee what thou art.

Notes on the Bible, by Albert Barnes, [1834]
Behold, therefore ... - Regard, or contemplate, for purposes of your own improvement and benefit, the dealings of God. We should look on all his dispensations of judgment or of mercy, and derive lessons from all to promote our own steadfast adherence to the faith of the gospel. The goodness - The benevolence or mercy of God toward you in admitting you to his favor. This calls for gratitude, love, confidence. It demands expressions of thanksgiving. It should be highly prized, in order that it may excite to diligence to secure its continuance. The severity of God - That is, toward the Jews. The word "severity" now suggests sometimes the idea of harshness, or even of cruelty. (Webster.) But nothing of this kind is conveyed in the original word here. It properly denotes "cutting off," ἀποτομίαν apotomian from ἀποτέμνω apotemnō, to cut off; and is commonly applied to the act of the gardener or vine-dresser in trimming trees or vines, and cutting off the decayed or useless branches. Here it refers to the act of God in cutting off or rejecting the Jews as useless branches; and conveys no idea of injustice, cruelty, or harshness. It was a just act, and consistent with all the perfections of God. It indicated a purpose to do what was right, though the inflictions might seem to be severe, and though they must involve them in many heavy calamities. On them which fell, severity - On the Jews, who had been rejected because of their unbelief. But towards thee, goodness - Toward the Gentile world, benevolence. The word "goodness" properly denotes benignity or benevolence. Here it signifies the kindness of God in bestowing these favors on the Gentiles. If thou continue in his goodness - The word "his" is not in the original. And the word "goodness" may denote integrity, probity, uprightness, as well as favor; Rom 3:12, "There is none that doeth good." The Septuagint often thus uses the word; Psa 13:1, Psa 13:3, etc. This is probably the meaning here; though it may mean "if thou dost continue in a state of favor;" that is, if your faith and good conduct shall be such as to make it proper for God to continue his kindness toward you. Christians do not merit the favor of God by their faith and good works; but their obedience is an indispensable condition on which that favor is to be continued. It is thus that the grace of God is magnified, at the same time that the highest good is done to man himself. Otherwise thou also shalt be cut off - Compare Joh 15:2. The word "thou" refers here to the Gentile churches. In relation to them the favor of God was dependent on their fidelity. If they became disobedient and unbelieving, then the same principle which led him to withdraw his mercy from the Jewish people would lead also to their rejection and exclusion. And on this principle, God has acted in numberless cases. Thus, his favor was withdrawn from the seven churches of Asia Rev. 1-3, from Corinth, from Antioch, from Philippi, and even from Rome itself.

Notes on the Bible, by Albert Barnes, [1834]

Behold, therefore ... - Regard, or contemplate, for purposes of your own improvement and benefit, the dealings of God. We should look on all his dispensations of judgment or of mercy, and derive lessons from all to promote our own steadfast adherence to the faith of the gospel.

The goodness - The benevolence or mercy of God toward you in admitting you to his favor. This calls for gratitude, love, confidence. It demands expressions of thanksgiving. It should be highly prized, in order that it may excite to diligence to secure its continuance.

The severity of God - That is, toward the Jews. The word "severity" now suggests sometimes the idea of harshness, or even of cruelty. (Webster.) But nothing of this kind is conveyed in the original word here. It properly denotes "cutting off," ἀποτομίαν apotomian from ἀποτέμνω apotemnō, to cut off; and is commonly applied to the act of the gardener or vine-dresser in trimming trees or vines, and cutting off the decayed or useless branches. Here it refers to the act of God in cutting off or rejecting the Jews as useless branches; and conveys no idea of injustice, cruelty, or harshness. It was a just act, and consistent with all the perfections of God. It indicated a purpose to do what was right, though the inflictions might seem to be severe, and though they must involve them in many heavy calamities.

On them which fell, severity - On the Jews, who had been rejected because of their unbelief.

But towards thee, goodness - Toward the Gentile world, benevolence. The word "goodness" properly denotes benignity or benevolence. Here it signifies the kindness of God in bestowing these favors on the Gentiles.

If thou continue in his goodness - The word "his" is not in the original. And the word "goodness" may denote integrity, probity, uprightness, as well as favor; Rom 3:12, "There is none that doeth good." The Septuagint often thus uses the word; Psa 13:1, Psa 13:3, etc. This is probably the meaning here; though it may mean "if thou dost continue in a state of favor;" that is, if your faith and good conduct shall be such as to make it proper for God to continue his kindness toward you. Christians do not merit the favor of God by their faith and good works; but their obedience is an indispensable condition on which that favor is to be continued. It is thus that the grace of God is magnified, at the same time that the highest good is done to man himself.

Otherwise thou also shalt be cut off - Compare Joh 15:2. The word "thou" refers here to the Gentile churches. In relation to them the favor of God was dependent on their fidelity. If they became disobedient and unbelieving, then the same principle which led him to withdraw his mercy from the Jewish people would lead also to their rejection and exclusion. And on this principle, God has acted in numberless cases. Thus, his favor was withdrawn from the seven churches of Asia Rev. 1-3, from Corinth, from Antioch, from Philippi, and even from Rome itself.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Goodness and severity (χρηστότητα καὶ ἀποτομίαν) For goodness, see on Rom 3:12. Ἁποτομία severity, only here in the New Testament. The kindred adverb, ἀποτόμως sharply, occurs Co2 13:10; Tit 1:13. From ἀποτέμνω to cut off. Hence that which is abrupt, sharp. Thou shalt be cut off (ἐκκοπήσῃ) Lit., cut out. See on Luk 13:7.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Else shalt thou - Also, who now "standest by faith," be both totally and finally cut off.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Behold therefore the goodness - The exclamation, Behold the goodness of God! is frequent among the Jewish writers, when they wish to call the attention of men to particular displays of God's mercy, especially towards those who are singularly unworthy. See several instances in Schoettgen. And severity of God - As χρηστοτης, goodness, signifies the essential quality of the Divine nature, the fountain of all good to men and angels, so αποτομια, severity, as it is here translated, signifies that particular exercise of his goodness and holiness which leads him to sever from his mystical body whatsoever would injure, corrupt, or destroy it. The apostle in these verses uses a metaphor taken from engrafting, εγκεντρισις, from the verb εγκεντριζω, from εν, in, and κεντριζω, to puncture, because engrafting was frequently done by making a puncture in the bark of a tree, and then inserting a bud taken from another. This was the practice in the Roman agriculture, as we learn from Virgil, Georg. ii, ver. 73: - Nam qua se medio trudunt de cortice gemmae, Et tenues rumpunt tunicas, angustus in ipso Fit nodo sinus: huc aliena ex arbore germen Includunt, udoque docent inolescere libro. For where the tender rinds of trees disclose Their shooting gems, a swelling knot there grows; Just in that space a narrow slit we make, Then other buds from bearing trees we take; Inserted thus, the wounded rind we close, In whose moist womb the admitted infant grows. Dryden. In all countries the principle is the same, though the mode is various. The apostle, having adopted this metaphor as the best he could find to express that act of God's justice and mercy by which the Jews were rejected, and the Gentiles elected in their stead, and, in order to show that though the Jewish tree was cut down, or its branches lopped off, yet it was not rooted up, he informs the Gentile believers that, as it is customary to insert a good scion in a bad or useless stock, they who were bad, contrary to the custom in such cases, were grafted in a good stock, and their growth and fruitfulness proclaimed the excellence and vegetative life of the stock in which they were inserted. This was the goodness of the heavenly gardener to them; but it was severity, αποτομια, an act of excision to the Jews. The reader will observe that this term belongs to engrafting: often, in this operation, a part of a branch is cut off; in that part which remains in connection with the tree a little slit is made, and then a small twig or branch taken from another tree is, at its lower end, shaved thin, wedge-like, and then inserted in the cleft, after which the whole is tied together, clayed round, etc., and the bark unites to bark; and the stock and the scion become thus one tree, the juices of the whole stock circulating through the tubes of the newly-inserted twig; and thus both live, though the branch inserted bears a very different fruit from that which the parent stock bore. I have often performed this operation, and in this very way, with success: and I cannot conceive that the apostle could have chosen a more apt or more elegant metaphor. The Jewish tree does not bring forth proper fruit; but it will answer well to ingraft a proper fruit-bearing tree on. The Gentiles are a wild olive, which is a tree that bears no fruit; but it may be made to bear if grafted on the Jewish stock. Some of the branches were cut off, that the branches of this wild olive might be inserted: the act by which this insertion is made is termed αποτομια, goodness, benignity: the act by which the branches of the original stock are broken off is termed αποτομια, excision; from απο, from, and τεμνω, I cut, still keeping the metaphor taken from engrafting in view. Now, let the apostle's mode of reasoning be observed: the tree is cut down, or its branches lopped off; but the tree is not rooted up. The Jews have stumbled, but not so as to fall irrecoverably; for if they abide not still in unbelief, they shall be grafted in, Rom 11:23. The Gentiles which are grafted in on these cut-off branches, like the scion inserted into another stock, partake of the root, which absorbs from the earth the nutritious juices, and the fatness of the Jewish tree, the blessings and privileges which that people have long enjoyed, in consequence of the Abrahamic covenant, Rom 11:17; the root, the Jewish covenant, bears them: not they the root, Rom 11:18. As, therefore, the continuance of the Gentiles as the Church and people of God depends upon their interest in the Abrahamic covenant, the blessings of which they derive through the medium of the Jews, they should be grateful to God, and tolerant to those through whom they have received such blessings. And as, in the case of grafting, the prosperity of the engrafted scion depends on the existence of the parent stock, so the continuance of the Gentiles in this state of favor, (following the metaphor), in a certain way depends on the continuance of the Jewish people: and they are preserved, as so many scions which are in process of time to be engrafted on the Gentiles; and thus the Gentiles shall become the means of salvation to the Jews, as the Jews have been the means of salvation to the Gentiles. Following, therefore, the metaphor a little farther, which seems to have been so well chosen in all its parts, the continued existence of the Jews as a distinct people, together with the acknowledgment of the Gentiles, that they have derived their salvation and state of blessedness through them - of which Jesus Christ, born of the stock of David, is the author; and the Jewish Scriptures, which the Gentiles receive as inspired by God, are the evidence - then, the restoration of the Jews to the favor of God is a necessary consequence, and indeed seems to be the principal end in reference to which the apostle reasons. The Gentiles, however, are to take care that the restoration of the Jews be not at their expense; as their calling and election were at the expense of the Jews: the latter being cut off, that the former might be grafted in, Rom 11:19. Of this there is no kind of necessity, for the original stock, the Abrahamic covenant, is sufficient to receive them all; and so Jews and Gentiles become one eternal flock, under one Bishop and Shepherd of all their souls.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Behold therefore the goodness - The exclamation, Behold the goodness of God! is frequent among the Jewish writers, when they wish to call the attention of men to particular displays of God's mercy, especially towards those who are singularly unworthy. See several instances in Schoettgen.

And severity of God - As χρηστοτης, goodness, signifies the essential quality of the Divine nature, the fountain of all good to men and angels, so αποτομια, severity, as it is here translated, signifies that particular exercise of his goodness and holiness which leads him to sever from his mystical body whatsoever would injure, corrupt, or destroy it. The apostle in these verses uses a metaphor taken from engrafting, εγκεντρισις, from the verb εγκεντριζω, from εν, in, and κεντριζω, to puncture, because engrafting was frequently done by making a puncture in the bark of a tree, and then inserting a bud taken from another. This was the practice in the Roman agriculture, as we learn from Virgil, Georg. ii, ver. 73: -

Nam qua se medio trudunt de cortice gemmae,

Et tenues rumpunt tunicas, angustus in ipso

Fit nodo sinus: huc aliena ex arbore germen

Includunt, udoque docent inolescere libro.

For where the tender rinds of trees disclose

Their shooting gems, a swelling knot there grows;

Just in that space a narrow slit we make,

Then other buds from bearing trees we take;

Inserted thus, the wounded rind we close,

In whose moist womb the admitted infant grows.

Dryden.

In all countries the principle is the same, though the mode is various.

The apostle, having adopted this metaphor as the best he could find to express that act of God's justice and mercy by which the Jews were rejected, and the Gentiles elected in their stead, and, in order to show that though the Jewish tree was cut down, or its branches lopped off, yet it was not rooted up, he informs the Gentile believers that, as it is customary to insert a good scion in a bad or useless stock, they who were bad, contrary to the custom in such cases, were grafted in a good stock, and their growth and fruitfulness proclaimed the excellence and vegetative life of the stock in which they were inserted. This was the goodness of the heavenly gardener to them; but it was severity, αποτομια, an act of excision to the Jews.

The reader will observe that this term belongs to engrafting: often, in this operation, a part of a branch is cut off; in that part which remains in connection with the tree a little slit is made, and then a small twig or branch taken from another tree is, at its lower end, shaved thin, wedge-like, and then inserted in the cleft, after which the whole is tied together, clayed round, etc., and the bark unites to bark; and the stock and the scion become thus one tree, the juices of the whole stock circulating through the tubes of the newly-inserted twig; and thus both live, though the branch inserted bears a very different fruit from that which the parent stock bore. I have often performed this operation, and in this very way, with success: and I cannot conceive that the apostle could have chosen a more apt or more elegant metaphor. The Jewish tree does not bring forth proper fruit; but it will answer well to ingraft a proper fruit-bearing tree on. The Gentiles are a wild olive, which is a tree that bears no fruit; but it may be made to bear if grafted on the Jewish stock. Some of the branches were cut off, that the branches of this wild olive might be inserted: the act by which this insertion is made is termed αποτομια, goodness, benignity: the act by which the branches of the original stock are broken off is termed αποτομια, excision; from απο, from, and τεμνω, I cut, still keeping the metaphor taken from engrafting in view. Now, let the apostle's mode of reasoning be observed: the tree is cut down, or its branches lopped off; but the tree is not rooted up. The Jews have stumbled, but not so as to fall irrecoverably; for if they abide not still in unbelief, they shall be grafted in, Rom 11:23. The Gentiles which are grafted in on these cut-off branches, like the scion inserted into another stock, partake of the root, which absorbs from the earth the nutritious juices, and the fatness of the Jewish tree, the blessings and privileges which that people have long enjoyed, in consequence of the Abrahamic covenant, Rom 11:17; the root, the Jewish covenant, bears them: not they the root, Rom 11:18. As, therefore, the continuance of the Gentiles as the Church and people of God depends upon their interest in the Abrahamic covenant, the blessings of which they derive through the medium of the Jews, they should be grateful to God, and tolerant to those through whom they have received such blessings. And as, in the case of grafting, the prosperity of the engrafted scion depends on the existence of the parent stock, so the continuance of the Gentiles in this state of favor, (following the metaphor), in a certain way depends on the continuance of the Jewish people: and they are preserved, as so many scions which are in process of time to be engrafted on the Gentiles; and thus the Gentiles shall become the means of salvation to the Jews, as the Jews have been the means of salvation to the Gentiles. Following, therefore, the metaphor a little farther, which seems to have been so well chosen in all its parts, the continued existence of the Jews as a distinct people, together with the acknowledgment of the Gentiles, that they have derived their salvation and state of blessedness through them - of which Jesus Christ, born of the stock of David, is the author; and the Jewish Scriptures, which the Gentiles receive as inspired by God, are the evidence - then, the restoration of the Jews to the favor of God is a necessary consequence, and indeed seems to be the principal end in reference to which the apostle reasons. The Gentiles, however, are to take care that the restoration of the Jews be not at their expense; as their calling and election were at the expense of the Jews: the latter being cut off, that the former might be grafted in, Rom 11:19. Of this there is no kind of necessity, for the original stock, the Abrahamic covenant, is sufficient to receive them all; and so Jews and Gentiles become one eternal flock, under one Bishop and Shepherd of all their souls.

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¹² That [3754] at [1722] that [1565] time [2540] ye were [2258] without [5565] Christ [5547], being aliens [526] from the commonwealth [4174] of Israel [2474], and [2532] strangers [3581] from the covenants [1242] of promise [1860], having [2192] no [3361] hope [1680], and [2532] without God [112] in [1722] the world [2889]:
¹³ But [1161] now [3570] in [1722] Christ [5547] Jesus [2424] ye [5210] who [3588] sometimes [4218] were [5607] far off [3112] are made [1096] nigh [1451] by [1722] the blood [129] of Christ [5547].
¹⁴ For [1063] he [846] is [2076] our [2257] peace [1515], who [3588] hath made [4160] both [297] one [1520], and [2532] hath broken down [3089] the middle wall [3320] of partition [5418] between us;
¹⁵ Having abolished [2673] in [1722] his [846] flesh [4561] the enmity [2189], even the law [3551] of commandments [1785] contained in [1722] ordinances [1378]; for to [2443] make [2936] in [1722] himself [1438] of twain [1417] one [1519] [1520] new [2537] man [444], so making [4160] peace [1515];
¹⁶ And [2532] that he might reconcile [604] both [297] unto God [2316] in [1722] one [1520] body [4983] by [1223] the cross [4716], having slain [615] the enmity [2189] thereby [1722] [846]:
¹⁷ And [2532] came [2064] and preached [2097] peace [1515] to you [5213] which [3588] were afar off [3112], and [2532] to them that were nigh [1451].
¹⁸ For [3754] through [1223] him [846] we [2192] both [297] have [2192] access [4318] by [1722] one [1520] Spirit [4151] unto [4314] the Father [3962].
¹⁹ Now [3767] therefore [686] ye are [2075] no more [3765] strangers [3581] and [2532] foreigners [3941], but [235] fellowcitizens [4847] with the saints [40], and [2532] of the household [3609] of God [2316];
²⁰ And are built [2026] upon [1909] the foundation [2310] of the apostles [652] and [2532] prophets [4396], Jesus [2424] Christ [5547] himself [846] being [5607] the chief corner [204] stone;

² Every [3956] branch [2814] in [1722] me [1698] that [846] beareth [5342] not [3361] fruit [2590] he taketh away [142]: and [2532] every [3956] branch that beareth [5342] fruit [2590], he purgeth [2508] it [846], that [2443] it may bring forth [5342] more [4119] fruit [2590].

³ Consider [05027] and hear [06030] me, O LORD [03068] my God [0430]: lighten [0215] mine eyes [05869], lest I sleep [03462] the sleep of death [04194];

¹ To the chief Musician [05329], A Psalm [04210] of David [01732]. How long wilt thou forget [07911] me, O LORD [03068]? for ever [05331]? how long wilt thou hide [05641] thy face [06440] from me?

¹² They are [1578] all [3956] gone out of the way [1578], they are [889] together [260] become unprofitable [889]; there is [2076] none [3756] that doeth [4160] good [5544], no, not [3756] one [2076] [2193] [1520].

⁷ Then [1161] said he [2036] unto [4314] the dresser of his vineyard [289], Behold [2400], these three [5140] years [2094] I come [2064] seeking [2212] fruit [2590] on [1722] this [5026] fig tree [4808], and [2532] find [2147] none [3756]: cut [1581] it [846] down [1581]; why [2444] [2532] cumbereth [2673] it [846] the ground [1093]?

¹³ This [3778] witness [3141] is [2076] true [227]. Wherefore [1223] [3739] [156] rebuke [1651] them [846] sharply [664], that [2443] they may be sound [5198] in [1722] the faith [4102];

¹⁰ Therefore [5124] [1223] I write [1125] these things [5023] being absent [548], lest [3363] being present [3918] I should use [5530] sharpness [664], according [2596] to the power [1849] which [3739] the Lord [2962] hath given [1325] me [3427] to [1519] edification [3619], and [2532] not [3756] to [1519] destruction [2506].

¹⁹ Thou wilt say [2046] then [3767], The branches [2798] were broken off [1575], that [2443] I [1473] might be graffed in [1461].

¹⁸ Boast [2620] not [3361] against [2620] the branches [2798]. But [1161] if [1487] thou boast [2620], thou [4771] bearest [941] not [3756] the root [4491], but [235] the root [4491] thee [4571].

¹⁷ And [1161] if some [1536] of the branches [2798] be broken off [1575], and [1161] thou [4771], being [5607] a wild olive tree [65], wert graffed in [1461] among [1722] them [846], and [2532] with [4791] them [1096] partakest [4791] of the root [4491] and [2532] fatness [4096] of the olive tree [1636];

²³ And [1161] they [1565] also [2532], if [3362] they abide [1961] not [3362] still in unbelief [570], shall be graffed in [1461]: for [1063] God [2316] is [2076] able [1415] to graff [1461] them [846] in [1461] again [3825].