Romans 11:22

Romans 11:22 in Multiple Translations

Berean Standard Bible BSB

Take notice, therefore, of the kindness and severity of God: severity to those who fell, but kindness to you, if you continue in His kindness. Otherwise you also will be cut off.

King James Version KJV

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.

American Standard Version ASV

Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God’s goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

Bible in Basic English BBE

See then that God is good but his rules are fixed: to those who were put away he was hard, but to you he has been good, on the condition that you keep in his mercy; if not, you will be cut off as they were.

Free Bible Version FBV

You should recognize both God's kindness and toughness—he was tough on the fallen, but God is kind to you so long as you trust in his kindness—otherwise you'll be removed too.

Geneva Bible 1599 GNV

Beholde therefore the bountifulnesse, and seueritie of God: towarde them which haue fallen, seueritie: but toward thee, bountifulnesse, if thou continue in his bountifulnesse: or els thou shalt also be cut off.

Young's Literal Translation YLT

Lo, then, goodness and severity of God — upon those indeed who fell, severity; and upon thee, goodness, if thou mayest remain in the goodness, otherwise, thou also shalt be cut off.

World English Bible WEB

See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off.

Noah Webster Bible WBS

Behold therefore the goodness and severity of God: on them who fell, severity; but towards thee, goodness, if thou shalt continue in his goodness: otherwise thou also shalt be cut off.

Douay-Rheims 1899 DRV

See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness, otherwise thou also shalt be cut off.

Translation for Translators T4T

Note then, that God acts kindly, but he also acts severely. He has acted severely toward the Jews who have stopped trusting in him. On the other hand, he acts kindly toward each of you non-Jews only if you continue to appreciate his acting kindly toward you. However, you will be rejected {he will reject you} if you do not keep trusting in him.

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Berean Amplified Bible — Romans 11:22

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 11:22 Interlinear (Deep Study)

BIB

GRK ιδε ουν χρηστοτητα και αποτομιαν θεου επι μεν τους πεσοντας αποτομιαν επι δε σε χρηστοτητα εαν επιμεινης τη χρηστοτητι επει και συ εκκοπηση

ιδε ide G2396 look! Verb-2AAM-2S

ουν oun G3767 therefore/then Conj

χρηστοτητα chrēstotēs G5544 kindness Noun-ASF

και kai G2532 and Conj

αποτομιαν apotomia G663 severity Noun-ASF

θεου theos G2316 God Noun-GSM

επι epi G1909 upon/to/against Prep

μεν men G3303 on the other hand Particle

τους ho G3588 the/this/who Art-APM

πεσοντας piptō G4098 to collapse Verb-2AAP-APM

αποτομιαν apotomia G663 severity Noun-ASF

επι epi G1909 upon/to/against Prep

δε de G1161 then Conj

σε su G4771 you Pron-2AS

χρηστοτητα chrēstotēs G5544 kindness Noun-ASF

εαν ean G1437 if COND

επιμεινης epimenō G1961 to remain/keep on Verb-AAS-3S

τη ho G3588 the/this/who Art-DSF

χρηστοτητι chrēstotēs G5544 kindness Noun-DSF

επει epei G1893 since Conj

και kai G2532 and Conj

συ su G4771 you Pron-2NS

εκκοπηση ekkoptō G1581 to prevent Verb-2FPI-2S

Greek Word Study

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Greek Word Reference — Romans 11:22

ιδε ide G2396 "look!" Verb-2AAM-2S

This word means 'look' or 'behold', often used to get someone's attention, like in Matthew 25:20 and Mark 3:34.

Definition: ἴδε (Attic ἰδέ; the "later" accentuation is also found in Hom.; Veitch, 215) __1. prop., 2 aor. imperat. of ὁράω, which see __2. As interjection, apart from the construction of the sentence, and used where one or many are addressed, see! behold! lo!: Mat.25:20, 22 25:25, Mrk.2:24 3:34 11:21 13:1, 21 15:4, 35 16:6, Jhn.1:29, 36 1:48 3:26 5:14 7:26 11:3, 36 12:19 16:29 18:21 19:4, 14 19:26-27, Gal.5:2.† (AS)

Usage: Occurs in 35 NT verses. KJV: behold, lo, see See also: Galatians 5:2; John 19:5; James 3:3.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

χρηστοτητα chrēstotēs G5544 "kindness" Noun-ASF

This word means kindness or goodness, describing a character trait that is morally excellent, as seen in Romans 2:4 and Galatians 5:22. It is about showing gentleness and compassion to others.

Definition: χρηστότης, -ητος, ἡ (χρηστός), [in LXX for טוּב and cogn. forms ;] __1. goodness, excellence, uprightness: Rom.3:12 (LXX). __2. goodness of heart, kindness: Rom.2:4, 2Co.6:6, Gal.5:22, Col.3:12, Tit.3:4; before ἐπί, with accusative of person(s), Eph.2:7; id., opposite to ἀποτομία, Rom.11:22. SYN.: see: ἀγαθωσύνη. (AS)

Usage: Occurs in 8 NT verses. KJV: gentleness, good(-ness), kindness See also: 2 Corinthians 6:6; Romans 2:4; Romans 3:12.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

αποτομιαν apotomia G663 "severity" Noun-ASF

This term refers to severity or decisiveness, like in Romans 11:22 where it describes God's strict judgment. It means being firm and unyielding. The word is used to convey a sense of strong consequences.

Definition: ἀποτομία, -ας, ἡ (ἀποτέμνω, to cut of), [in Sm.: Jer.51:35, Nam.3:1 * ;] steepness, sharpness; metaphorically, severity (MM, see word): Rom.11:22.† (AS)

Usage: Occurs in 1 NT verses. KJV: severity See also: Romans 11:22.

θεου theos G2316 "God" Noun-GSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

επι epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

μεν men G3303 "on the other hand" Particle

This word means 'on the other hand' and is often used to contrast ideas. It appears in the New Testament, like in John and Romans, to show a difference between two things. It's usually translated as 'even' or 'indeed'.

Definition: μέν, conjunctive particle (originally a form of μήν), usually related to a following δέ or other adversative conjunction, and distinguishing the word or clause with which it stands from that which follows. It is generally untranslatable and is not nearly so frequent in NT as in cl. Like δέ, it never stands first in a clause. __1. Answered by δέ or some other particle: μὲν . . . δέ, indeed . . . but, Mat.3:11, Luk.3:16, al.; with pronouns, ὃς μὲν . . . ὃς δέ, one . . . another, Mat.21:35, al.; pl., Php.1:16, 17; ὃ μὲν . . . ὃ δὲ . . . ὃ δέ, some . . . some . . . some, Mat.13:8; τοῦτο μὲν . . . τοῦτο δέ, partly . . . partly, Heb.10:33; μὲν . . . ἔπειτα, Jhn.11:6; μὲν . . . καί, Luk.8:5. __2. μέν solitarium, answered by no other particle: πρῶτον μέν (Bl., l.with), Rom.1:8 3:2, 1Co.11:18; μὲν οὖν in narrative, summing up what precedes or introducing something further (Bl., §78, 5), so then, rather, nay rather: Luk.11:28 (WH, μενοῦν), Act.1:6 9:31, al.; μὲν οὖν γε (Php.3:8, WH): see: μενοῦνγε. (AS)

Usage: Occurs in 194 NT verses. KJV: even, indeed, so, some, truly, verily See also: 1 Corinthians 1:12; Hebrews 3:5; 1 Peter 1:20.

τους ho G3588 "the/this/who" Art-APM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πεσοντας piptō G4098 "to collapse" Verb-2AAP-APM

To fall or collapse can be literal, like falling down, or figurative, as in failing or stumbling, as seen in Matthew 10:29 and Revelation 8:10.

Definition: πίπτω [in LXX chiefly for נָפַל ;] to fall; __1. of descent, to fall, fall down or from: before ἐπί, with accusative loc., Mat.10:29, al.; εἰς, Mat.15:14, al.; ἐς μέσῳ, with genitive, Luk.8:7; παρὰ τ. ὁδόν, Mat.13:4, Mrk.4:4, Luk.8:5; before ἀπό, Mat.15:27, al.; ἐκ, Mrk.13:25, Luk.10:18, Rev.8:10 9:1. Metaphorical: ὁ ἥλιος, before ἐπί, Rev.7:16; ἀχλὺς κ. σκότος, Act.13:11; ὁ κλῆρος, Act.1:26; ὑπὸ κρίσιν, Jas.5:12. __2. Of prostration, __(a) of persons, to fall prostrate, prostrate oneself: χαμαί Jhn.18:6; before ἐπί, with accusative, Mat.17:6, Act.9:4; id. with genitive, Mrk.9:20; πρὸς τ. πόδας, Act.5:10, Rev.1:17; πεσὼν ἐξέψυξε, Act.5:5; of supplication, homage or worship: πρὸς (παρὰ, ἐπὶ) τ. πὸδας, Mrk.5:22, Luk.8:41, Act.10:25, al.; π. καὶ προσκυνεῖν, Rev.5:14 19:4; ptcp. with προσκυνεῖν, Mat.2:11, al.; ἐνώπιον, Rev.4:10 5:8; ἐπὶ πρόσωπον, Mat.26:39, al.; __(b) of things, to fall, fall down: Mat.21:44, Luk.23:30; of falling to ruin and destruction, Mat.7:25, Act.15:16, Heb.11:30; ἔπεσε (timeless aorist; M, Pr.,134), Rev.18:2. Metaphorical: Rom.11:11; πόθεν πέπτωκας, Rev.2:5; opposite to ἑστόναι, 1Co.10:12; to στήκειν, Rom.14:4; of virtues, 1Co.13:8; of precepts, Luk.16:17. (cf. ἀνα-, ἀντι-, ἀπο-, ἐκ-, ἐπι-, κατα-, παρα-, περι-, προσ-, συν-πίπτω.) συν-πίπτω (Rec. συμπ-), [in LXX for נָפַל, etc. ;] to fall together, fall in, etc.: of a house (cf. MM, xxiv), Luk.6:49.† (AS)

Usage: Occurs in 87 NT verses. KJV: fail, fall (down), light on See also: 1 Corinthians 10:8; Mark 14:35; Hebrews 3:17.

αποτομιαν apotomia G663 "severity" Noun-ASF

Definition: ἀποτομία, -ας, ἡ (ἀποτέμνω, to cut of), [in Sm.: Jer.51:35, Nam.3:1 * ;] steepness, sharpness; metaphorically, severity (MM, see word): Rom.11:22.† (AS)

Usage: Occurs in 1 NT verses. KJV: severity See also: Romans 11:22.

επι epi G1909 "upon/to/against" Prep

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

σε su G4771 "you" Pron-2AS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

χρηστοτητα chrēstotēs G5544 "kindness" Noun-ASF

This word means kindness or goodness, describing a character trait that is morally excellent, as seen in Romans 2:4 and Galatians 5:22. It is about showing gentleness and compassion to others.

Usage: Occurs in 8 NT verses. KJV: gentleness, good(-ness), kindness See also: 2 Corinthians 6:6; Romans 2:4; Romans 3:12.

εαν ean G1437 "if" COND

This word means 'if' and is used to show uncertainty or possibility, as in Matthew 6:22 and Romans 2:25, to express conditions or circumstances.

Definition: ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 317 NT verses. KJV: before, but, except, (and) if, (if) so, (what-, whither-)soever, though, when (-soever), whether (or), to whom, (who-)so(-ever) See also: 1 Corinthians 4:15; Hebrews 13:23; 1 Peter 3:13.

επιμεινης epimenō G1961 "to remain/keep on" Verb-AAS-3S

To remain or keep on means to stay with something or someone. In 1 Corinthians 16:8, it describes staying in a place for a while.

Definition: ἐπι-μένω [in LXX: Exo.12:39 (מָהַהּ hith.)* ;] to stay on, tarry or abide still: before έν, 1Co.16:8; αὐτοῦ, there, Act.15:34 (WH, txt., RV, txt., omit) Act.21:4; with dative, τ. σαρκί, Php.1:24; before παρά, with dative of person(s), Act.28:14; πρός, with accusative of person(s), 1Co.16:7, Gal.1:18; with accusative temp., Act.10:48 21:4, 10 28:12, 14, 1Co.16:7. Metaphorical, to continue in a pursuit or state: with dative, τ. ἀμαρτίᾳ, Rom.6:1; τ. ὰπιστίᾳ, Rom.11:23; τ. πίστει, Col.1:23; αὐτοῖς (see CGT, in l), 1Ti.4:16; τ. χρηστότητι, Rom.11:22; with ptcp. (cf. Bl., § 73, 4; 76, 2), Jhn.8:7, Act.12:16.† (AS)

Usage: Occurs in 17 NT verses. KJV: abide (in), continue (in), tarry See also: 1 Corinthians 16:7; Acts 28:12; Romans 6:1.

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χρηστοτητι chrēstotēs G5544 "kindness" Noun-DSF

This word means kindness or goodness, describing a character trait that is morally excellent, as seen in Romans 2:4 and Galatians 5:22. It is about showing gentleness and compassion to others.

Usage: Occurs in 8 NT verses. KJV: gentleness, good(-ness), kindness See also: 2 Corinthians 6:6; Romans 2:4; Romans 3:12.

επει epei G1893 "since" Conj

Since refers to a point in time or a cause, as seen in Matthew 18:32 and 21:46. This word is used to describe a reason or a time. It appears in various Bible passages to introduce a cause or a time.

Definition: ἐπεί conj. (ἐπί, εἰ), when, since; __1. of time, when, after: Luk.7:1 (Rec., WH, mg.). __2. Of cause, since, because: Mat.18:32 21:46 27:6, Mrk.15:42, Luk.1:34, Jhn.13:29 19:31, Act.13:46 (Rec., WH, mg.), 1Co.14:12, 2Co.11:18 13:3, Heb.5:2, 11 6:13 9:17 11:11; ἐ. οὖν, Heb.2:14 4:6. With ellipsis, otherwise, else: Rom.11:6, 22, Heb.9:26; ἐ. ἄρα, 1Co.5:10 7:14; introducing a question, Rom.3:6, 1Co.14:16 15:29, Heb.10:2 (cf. 4Ma.1:33 4Mac 2:7 4Mac 2:10 4Mac 4:24-26).† (AS)

Usage: Occurs in 26 NT verses. KJV: because, else, for that (then, -asmuch as), otherwise, seeing that, since, when See also: 1 Corinthians 5:10; Hebrews 9:26; Hebrews 2:14.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

συ su G4771 "you" Pron-2NS

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

εκκοπηση ekkoptō G1581 "to prevent" Verb-2FPI-2S

This word means to cut off or prevent something, like cutting down a tree in Matthew 3:10. It can also mean to hinder or frustrate a plan.

Definition: ἐκ-κόπτω, [in LXX for כָּרַת, etc. ;] to cut out, cut off, cut down: of a hand, foot, Mat.5:30 18:8; a tree, Mat.3:10 7:19 Luk.3:9 13:7, 9; figuratively, of a branch, Rom.11:22; before ἐκ, Rom.11:24; metaphorically, τ. ἀφορμήν (cf. Job.19:10 ἐλπίδα), 2Co.11:12.† (AS)

Usage: Occurs in 10 NT verses. KJV: cut down (off, out), hew down, hinder See also: 2 Corinthians 11:12; Matthew 5:30; Romans 11:22.

Study Notes — Romans 11:22

Show Verse Quote Highlights

Context
Cross References
Romans 11:22 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 11:22
Jamieson-Fausset-Brown on Romans 11:22
Matthew Poole's Commentary on Romans 11:22
Trapp's Commentary on Romans 11:22
Ellicott's Commentary on Romans 11:22
Adam Clarke's Commentary on Romans 11:22
Cambridge Bible on Romans 11:22
Barnes' Notes on Romans 11:22
Whedon's Commentary on Romans 11:22
Sermons on Romans 11:22

Context — The Ingrafting of the Gentiles

20That is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid. 21For if God did not spare the natural branches, He will certainly not spare you either.

22Take notice, therefore, of the kindness and severity of God: severity to those who fell, but kindness to you, if you continue in His kindness. Otherwise you also will be cut off.

23And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again. 24For if you were cut from a wild olive tree, and contrary to nature were grafted into one that is cultivated, how much more readily will these, the natural branches, be grafted into their own olive tree!

Cross References

	Reference	Text (BSB)
1	Hebrews 3:14	We have come to share in Christ if we hold firmly to the end the assurance we had at first.
2	Hebrews 3:6	But Christ is faithful as the Son over God’s house. And we are His house, if we hold firmly to our confidence and the hope of which we boast.
3	1 Corinthians 15:2	By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.
4	John 15:2	He cuts off every branch in Me that bears no fruit, and every branch that does bear fruit, He prunes to make it even more fruitful.
5	Revelation 2:5	Therefore, keep in mind how far you have fallen. Repent and perform the deeds you did at first. But if you do not repent, I will come to you and remove your lampstand from its place.
6	Galatians 6:9	Let us not grow weary in well-doing, for in due time we will reap a harvest if we do not give up.
7	Romans 2:4–5	Or do you disregard the riches of His kindness, tolerance, and patience, not realizing that God’s kindness leads you to repentance? But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed.
8	Hebrews 10:35–39	So do not throw away your confidence; it holds a great reward. You need to persevere, so that after you have done the will of God, you will receive what He has promised. For, “In just a little while, He who is coming will come and will not delay. But My righteous one will live by faith; and if he shrinks back, I will take no pleasure in him.” But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.
9	Romans 2:7	To those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life.
10	Jude 1:20–21	But you, beloved, by building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God as you await the mercy of our Lord Jesus Christ to bring you eternal life.

Romans 11:22 Summary

[Romans 11:22 is a reminder that God is both kind and severe, and that we must continue to trust in His love and mercy in order to remain in a relationship with Him. If we do not continue in His kindness, we will be cut off, just like the natural branches that were broken off because of unbelief, as mentioned in Romans 11:20. We can continue in His kindness by trusting in His love, as seen in Psalm 23:6, and by obeying His commands, as seen in John 14:15. By doing so, we can experience the fullness of God's kindness and avoid being cut off, as warned in Romans 11:22.]

Frequently Asked Questions

What does it mean to 'continue in His kindness' as mentioned in Romans 11:22?

To continue in His kindness means to remain in a relationship with God, trusting in His love and mercy, as seen in Psalm 23:6, and obeying His commands, as mentioned in John 14:15.

Will God really cut us off if we do not continue in His kindness?

Yes, as Romans 11:22 warns, if we do not continue in God's kindness, we will be cut off, just like the natural branches that were broken off because of unbelief, as mentioned in Romans 11:20.

How can we ensure that we do not fall into unbelief and get cut off?

We can ensure that we do not fall into unbelief by trusting in God's love and mercy, as mentioned in Romans 8:38-39, and by obeying His commands, as seen in John 15:10, and by continually seeking a deeper relationship with Him through prayer and Bible study, as encouraged in Psalm 119:97-100.

Is it possible for those who have been cut off to be restored?

Yes, as mentioned in Romans 11:23, if those who have been cut off do not persist in unbelief, they can be grafted in again, just like the natural branches can be grafted into their own olive tree, as seen in Romans 11:24.

Reflection Questions

What are some ways that I can 'continue in His kindness' in my daily life, and how can I ensure that I am trusting in God's love and mercy?
How can I balance the fear of being cut off with the assurance of God's love and kindness, as mentioned in Romans 11:22?
What are some warning signs that I may be drifting away from God's kindness and into unbelief, and how can I get back on track?
How can I use the warning in Romans 11:22 to encourage others to remain in God's kindness, and what role can I play in helping them to stay faithful?

Gill's Exposition on Romans 11:22

Behold therefore the goodness, and severity of God,.... The consideration of both the grace and kindness of God to some, and his severity or strict justice towards others, is recommended by the

Jamieson-Fausset-Brown on Romans 11:22

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.

Matthew Poole's Commentary on Romans 11:22

In this verse, he further persuades the Gentiles to humility and godly fear, and suggesteth several reasons for it. The first is taken from the example of God’ s severity to the Jews; they falling into apostacy and unbelief, are generally cut off and cast away. A second reason is taken from the free grace and undeserved goodness of God to the poor Gentiles, who were mercifully planted or grafted in the room of the Jews. A third reason is taken from the condition of their present standing, which is, if they continue in his goodness; i.e. if they continue in that state wherein his goodness hath set them. Some think the cause is here put for the effect, the goodness of God for faith, which was wrought in them by the goodness or grace of God. The antithesis, in the next verse, shows this to be the sense; for there he speaks of the Jews not continuing or abiding still in unbelief. A fourth reason is from the danger that would follow; if, through pride and security, they should fall and miscarry, they would be cut off, as the Jews, the natural branches, are. Some observe the change of the word; the Jews are said to be broken off, but the Gentiles would be cut off; they would, as it were, be stocked up by the roots: but that seems too critical and curious.

Trapp's Commentary on Romans 11:22

22 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. Ver. 22. Severity] Gr. Λποτομιαν, Resection or cutting off, as a surgeon cutteth off proud and dead flesh. The dispersion of the Jews for this sixteen hundred years and upward is such, as that one of their own Rabbis concludeth from thence that their Messiah must needs be come; and they must needs suffer so much for killing him. Epiphanius testifieth, that after the destruction of Jerusalem, the Jews of Tiberius had this custom, when any of their friends or kindred were at the point of death, they would secretly whisper them in the ear to this purpose: Believe in Jesus of Nazareth, whom our rulers crucified; for he shall come again to judge thee at the last day. Fincelius also (Lib. iii. de miraculis) tells of a certain converted Jew of Ratisbon, who being demanded (among other questions put to him by the Christians) why the Jews did so exceedingly desire the blood of Christians, answered that that was a great secret among them, known to none but their chiefest Rabbis; but this was their custom, to anoint their dying friends with the blood of Christians, and to use words to this effect: If he that was promised in the law and prophets hath already appeared, and that Jesus who was crucified were the true Messiah, let this blood of an innocent man, who died in the faith of Jesus, cleanse thee from thy sins, and be a means to further thine eternal happiness. Oh, the severity of God! and, oh, the obstinace and misery of this hard hearted people!

Ellicott's Commentary on Romans 11:22

(22) As Providence had been appealed to, the Apostle states the true Providential aspect of God’s rejection of Israel. It had a double side—one of goodness towards the Gentile, one of deserved severity towards the Jew. But, at the same time, the fact that the covenant was made originally with the Jew, and that he was the natural heir to the promises which it contained, is a guarantee for his restoration if he would only dismiss his unbelief.

Adam Clarke's Commentary on Romans 11:22

Verse 22. 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, ln 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.

Cambridge Bible on Romans 11:22

22. goodness] See on ch. Romans 2:4.severity] In the special sense of summary sternness. The word is akin to that rendered “sharply,” Titus 1:13.on them which fell, &c.] Better, in view of the best-supported reading of the Gr., on them that fell came severity, but on thee came goodness.if thou continue] On the verb and construction here, see on Romans 6:1. The idea of the word is adherence, either rightly resolute or wrongly obstinate as the case may be.—Observe that expressions like the present, implying contingency in man’s continuance in the mercy of God, and the reality of the exertion of man’s will in such continuance, are in real practical harmony with the truth, so fully stated in previous chapters, of sovereign and prevailing Divine grace (Romans 8:28-30). The whole reason of the harmony is indeed past our finding out, perhaps for ever; but thus much we can see, that sovereign grace acts on men, not on automatons; that it acts on them through the human conscience and will; and that these, in this matter as always, are affected by warnings as truly as by promises. Grace imparts perseverance by imparting and maintaining faith, (1 Peter 1:5;) and it freely uses all means by which such faith is properly animated and energized. Amongst such means are these warnings of the results that must follow if faith loses hold of its object. Cp. Judges 20, 21.otherwise] The lit. Gr. is simply since; but the E. V. expresses the implied sense.

Barnes' Notes on Romans 11:22

Behold, therefore ... - Regard, or contemplate, for purposes of your own improvement and benefit, the dealings of God.

Whedon's Commentary on Romans 11:22

22. Goodness… severity—These are the two alternatives from God, conditioned on the continue and the fall in man.

Sermons on Romans 11:22

	Sermon	Description
	Once Saved, Always Saved 1 by Jacob Prasch	In this sermon, the speaker emphasizes the importance of active witnessing in the Christian life. He compares not actively witnessing to neglecting other essential aspects of the C
	The Rejected Ones by David Wilkerson	In this sermon, the preacher emphasizes the importance of forgiveness and encourages the congregation to forgive others. He shares a personal story about a dilapidated chicken coop
	From Water to Wine - Part 1 by Art Katz	In this sermon, the speaker reflects on the miracle of Jesus turning water into wine at the wedding in Cana. The speaker ponders the significance of the six stone pots used for pur
	(Revival) Highlights of Past Revivals - Part 1 by Michael L. Brown	Michael L. Brown discusses the historical context of biblical revivals, emphasizing the Hebrew concept of 'Chaya,' which means to revive or bring to life. He highlights the story o
	God Is a Holy God by Zac Poonen	In this sermon, the speaker emphasizes the importance of understanding the motives behind our actions. He highlights that even acts of fasting, prayer, and helping the poor can be
	Leadership in the Home Church and Church by Zac Poonen	In this sermon, the speaker emphasizes the importance of being led by Jesus and seeking His guidance in all decisions. He encourages listeners to go home, pray, and listen to Jesus
	Ger-05 Israel's Predicament by Art Katz	In this sermon, the speaker reflects on the issue of God's glory and his governance over creation. He shares a personal experience of visiting a plant where F-16 fighter bombers ar