Romans 11:25–36

Verse 25–26. 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, (59:20) 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.

The word for “brothers” here and where context allows may also be correctly translated “brothers and sisters” or “siblings.”

Verse 25–26. 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, (59:20) 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.

Verse 28. According to the gospel, indeed, they are enemies for your sake. That is, enemies both to you, because they see the gospel preached and received by you, and enemies to God, because he has rejected them at present for their wilful blindness: yet according to election, God having once made them his elect, and because of their forefathers, the patriarchs, they are most dear for the sake of the fathers: for the gifts and the calling of God are without repentance, in as much as God is unchangeable, and his promises, made absolutely, cannot fail. Witham.

Verse 30. and so forth 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.

Verse 33–36. O the depth, and so forth After he hath spoken of the mysteries of God’s grace and predestination, of his mercy and justice, which we must not pretend to dive into, he concludes this part of his epistle, by an exclamation, to teach us submission of our judgment, as to the secrets of his providence, which we cannot comprehend.—How incomprehensible are his judgments, and so forth—Who hath first given to him, and recompense shall be made him? That is, no one, by any merit on his part, can first deserve God’s favours and mercy, by which he prevents us.—For of him, from God, or from Jesus Christ, as God, and by him, who made, preserves, and governs all things, and in him, is our continual dependance: for in him we live, we move, and exist. In the Greek, it is unto him, [3] to signify he is also our last end. See the notes, John chapter 1. Witham.—All things are from God, as their first cause and creator; all things are by God, as the ruler and governor of the universe; and all things are in God, or (as the Greek has it) for God, because they are all directed to his honour and glory. For the hath made all things for himself. Psalms 16. S. Basil, lib. de Spiritu sto. chapter 5.

Verse 33–36. O the depth, and so forth After he hath spoken of the mysteries of God’s grace and predestination, of his mercy and justice, which we must not pretend to dive into, he concludes this part of his epistle, by an exclamation, to teach us submission of our judgment, as to the secrets of his providence, which we cannot comprehend.—How incomprehensible are his judgments, and so forth—Who hath first given to him, and recompense shall be made him? That is, no one, by any merit on his part, can first deserve God’s favours and mercy, by which he prevents us.—For of him, from God, or from Jesus Christ, as God, and by him, who made, preserves, and governs all things, and in him, is our continual dependance: for in him we live, we move, and exist. In the Greek, it is unto him, [3] to signify he is also our last end. See the notes, John chapter 1. Witham.—All things are from God, as their first cause and creator; all things are by God, as the ruler and governor of the universe; and all things are in God, or (as the Greek has it) for God, because they are all directed to his honour and glory. For the hath made all things for himself. Psalms 16. S. Basil, lib. de Spiritu sto. chapter 5.

Verse 33–36. O the depth, and so forth After he hath spoken of the mysteries of God’s grace and predestination, of his mercy and justice, which we must not pretend to dive into, he concludes this part of his epistle, by an exclamation, to teach us submission of our judgment, as to the secrets of his providence, which we cannot comprehend.—How incomprehensible are his judgments, and so forth—Who hath first given to him, and recompense shall be made him? That is, no one, by any merit on his part, can first deserve God’s favours and mercy, by which he prevents us.—For of him, from God, or from Jesus Christ, as God, and by him, who made, preserves, and governs all things, and in him, is our continual dependance: for in him we live, we move, and exist. In the Greek, it is unto him, [3] to signify he is also our last end. See the notes, John chapter 1. Witham.—All things are from God, as their first cause and creator; all things are by God, as the ruler and governor of the universe; and all things are in God, or (as the Greek has it) for God, because they are all directed to his honour and glory. For the hath made all things for himself. Psalms 16. S. Basil, lib. de Spiritu sto. chapter 5.

Verse 33–36. O the depth, and so forth After he hath spoken of the mysteries of God’s grace and predestination, of his mercy and justice, which we must not pretend to dive into, he concludes this part of his epistle, by an exclamation, to teach us submission of our judgment, as to the secrets of his providence, which we cannot comprehend.—How incomprehensible are his judgments, and so forth—Who hath first given to him, and recompense shall be made him? That is, no one, by any merit on his part, can first deserve God’s favours and mercy, by which he prevents us.—For of him, from God, or from Jesus Christ, as God, and by him, who made, preserves, and governs all things, and in him, is our continual dependance: for in him we live, we move, and exist. In the Greek, it is unto him, [3] to signify he is also our last end. See the notes, John chapter 1. Witham.—All things are from God, as their first cause and creator; all things are by God, as the ruler and governor of the universe; and all things are in God, or (as the Greek has it) for God, because they are all directed to his honour and glory. For the hath made all things for himself. Psalms 16. S. Basil, lib. de Spiritu sto. chapter 5.