in this way (referring to what precedes or follows) · adverb
have
ἠπείθησανēpeithēsan
G544
to disbelieve (wilfully and perversely) · verb — aorist active indicative, 3rd person plural
these
οὗτοιhoutoi
G3778
the he (she or it) · demonstrative pronoun — nominative plural masculine
also
καὶkai
G2532
and · conjunction
now
νῦνnun
G3568
"now" (as adverb of date · adverb
believed
ἀπειθέωapeithéō
G544
to disbelieve (wilfully and perversely)
that
ἵναina
G2443
compare G3588 (ὁ)) · conjunction
your
ὑμέτεροςhyméteros
G5212
yours
mercy
ἐλέειeleei
G1656
compassion (human or divine · noun — dative singular neuter
they
αὐτοὶautoi
G846
the reflexive pronoun self · personal pronoun — nominative plural masculine
also
καὶkai
G2532
and · conjunction
mercy
ἐλεηθῶσιν.eleēthōsin
G1653
to compassionate (by word or deed · verb — aorist passive subjunctive, 3rd person plural
Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
Romans 10:16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
Romans 11:15 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?
Romans 11:25 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 i…
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Matthew Henry on Romans 11:1-32
The apostle proposes here a plausible objection, which might be urged against the divine conduct in casting off the Jewish nation (Rom 11:1): "Hath God cast away his people? Is the rejection total and final? Are they all abandoned to wrath and ruin, and that eternal? Is the extent of the sentence so large as to be without reserve, or the continuance of it so long as to be without repeal? Will he have no more a peculiar people to himself?" In opposition to this, he shows that there was a great deal of goodness and mercy expressed along with this seeming severity, particularly he insists upon three things: - 1. That, though some of the Jews were cast off, yet they were not all so. 2. That, tho…
Even so have these--the Jews.
now not believed--or, "now been disobedient"
that through your mercy--the mercy shown to you.
they also may obtain mercy--Here is an entirely new idea. The apostle has hitherto dwelt upon the unbelief of the Jews as making way for the faith of the Gentiles--the exclusion of the one occasioning the reception of the other; a truth yielding to generous, believing Gentiles but mingled satisfaction. Now, opening a more cheering prospect, he speaks of the mercy shown to the Gentiles as a means of Israel's recovery; which seems to mean that it will be by the instrumentality of believing Gentiles that Israel as a nation is at length to "look on Him whom they have…
Even so have these also - In like manner the Jews are, through their infidelity, shut out of the kingdom of God: -
That through your mercy - But this exclusion will not be everlasting; but this will serve to open a new scene when, through farther displays of mercy to you Gentiles, they also may obtain mercy - shall be received into the kingdom of God again; and this shall take place whenever they shall consent to acknowledge the Lord Jesus, and see it their privilege to be fellow heirs with the Gentiles of the grace of life.
As sure, therefore, as the Jews were once in the kingdom, and the Gentiles were not; as sure as the Gentiles are now in the kingdom, and the Jews are not; so surely wil…
The Church Fathers
Christ is the mercy of the Gentiles. They have been such unbelievers that they too are justified not by their works but in mercy, as you are.
Paul recalls the unbelief of the Gentiles so that being ashamed of it they may not insult the Jews who have not believed but rejoice when they accept the promise of God.
[Daniel 2:22] "It is He who reveals deep and hidden things, and He knows what is placed in the darkness, and with Him is the light." A man to whom God makes profound revelations and who can say, "O the depth of the riches of the knowledge and wisdom of God!" (Romans 11:33), he it is who by the indwelling Spirit probes even into the deep things of God, and digs the deepest of wells in the depths of his soul. He is a man who has stirred up the whole earth, which is wont to conceal the deep waters, and he observes the command of God, saying: "Drink water from thy vessels and from the spring of thy wells" (Proverbs 5:15). As for the words which follow, "He knows what is placed in the darkness, and with Him is the light," the darkness signifies ignorance, and the light signifies knowledge and learning. Therefore as wrong cannot hide God away, so right encompasses and surrounds Him. Or else we should interpret the words to mean all the dark mysteries and deep things (concerning God), according to what we read in Proverbs: "He understands also the parable and the dark saying." (Proverbs 1:6, LXX) This in turn is equivalent to what we read in the Psalms: "Dark waters in the clouds of the sky" (Psalm 18:11). For one who ascends to the heights and forsakes the things of earth, and like the birds themselves seeks after the most rarified atmosphere and everything ethereal, he becomes like a cloud to which the truth of God penetrates and which habitually showers rain upon the saints. Replete with a plenitude of knowledge, he contains in his breast many dark waters enveloped with deep darkness, a darkness which only Moses can penetrate and speak with God face to face (Exodus 33:11), of Whom the Scripture says: "He hath made darkness His hiding-place" (Psalm 18:11).
The Church Fathers: public-domain translations (Ante-Nicene and Nicene and Post-Nicene Fathers), verse-indexed by SermonIndex (CC BY 4.0).
Dictionary and topics
Goodness of God — A perfection of his character which he exercises towards his creatures according to their various circumstances and relations (Ps. 145:8, 9; 103:8; 1 John 4:8). Viewed generally, it is benevolence;…
Unbelief · 5:12-14; — 5:12-14;
Dictionary: Easton's (1897) and Smith's (1863), public domain. Topics: Nave's Topical Bible (1896) and Torrey's Topical Textbook (1897), public domain. Both as parsed by NEUU (CC BY 4.0).
Even so have these also now not believed,.... Now is the time of the Jews' unbelief, blindness has happened to them, the vail is over their hearts; as the Gentiles formerly did not believe God, so the Jews do not now; though they believe there is a God, and that there is but one God, yet they do not believe God in Christ; nor that he is the Father of Christ; or that Christ is the Son of God, the true Messiah, and Saviour of the world: they do not believe, as some read the words, connecting them with the next clause, and so they stand in the original text, "in your mercy"; meaning either Christ, in whom the Gentiles obtained mercy; or the Gospel, the means of it; or the sense is, that they do…
Romans 11:28-32
28. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.
28. Secundum Evangelium quidem inimici propter vos; secundum electionem vero dilecti propter Patres:
29. For the gifts and calling of God are without repentance.
29. Sine poenitentia enim sunt dona et vocatio Del.
30. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
30. Quemadmodum enim vos quoque [366] increduli fuistis Deo, nunc autem misericordiam estis consequuti istorum incredulitate:
31. Even so have these also now not believed, that through your mercy they also may obtain mercy.
3…
The phrase all Israel could refer to the total of all believers, both Jewish and Gentile; with this meaning, and so would describe the way that God works to bring salvation to all his people. Alternatively, all Israel could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, and so would have a sequential meaning—after the full number of Gentiles comes to Christ, then the full number of Jews will be saved. It does not mean all Jewish people (see 2:17-29) • In the Old Testament, The one who rescues is the Lord. Paul almost surely is referring to Jesus Christ (see 1 Thes…
