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Romans 11:31
Verse
Context
All Israel Will Be Saved
30Just as you who formerly disobeyed God have now received mercy through their disobedience, 31so they too have now disobeyed, in order that they too may now receive mercy through the mercy shown to you.32For God has consigned everyone to disobedience so that He may have mercy on everyone.
Sermons
Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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 will the Jews be brought back into that kingdom.
Jamieson-Fausset-Brown Bible Commentary
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 pierced and mourn for Him," and so to "obtain mercy." (See Co2 3:15-16).
John Gill Bible Commentary
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 not believe that mercy belongs to the Gentiles, having entertained a notion, treat the Messiah, and the blessings of mercy and goodness by him, are peculiar to Israel: but our version after Beza, who follows Theophylact, connects the clause with the following, that through your mercy they may obtain mercy; not through the mercy the Gentiles show to others, but which they have received of God; and principally intends faith, which springs from the mercy of God, and is a gift of his pure, free, rich grace; and stands opposed to the unbelief of the Jews, through which the Gentiles are said to obtain mercy; and the meaning: is, that in time to come, the Jews, observing the mercy obtained and enjoyed by the Gentiles, will be provoked to jealousy, and stirred up to an emulation of them, to seek for the same mercy at the same hands, and in the same way, they have had it; see Rom 11:11; The apostle's argument in favour of the call and conversion of the Jews, upon the whole is this, that since the unbelief of the Gentiles was no bar to their obtaining mercy, and that through the infidelity of the Jews; then it cannot be thought, that the present blindness, hardness of heart, enmity, and unbelief, which now attend the Jews, can be any obstacle to their obtaining mercy in the same way the Gentiles have; but as the one has been, the other also will be.
Romans 11:31
All Israel Will Be Saved
30Just as you who formerly disobeyed God have now received mercy through their disobedience, 31so they too have now disobeyed, in order that they too may now receive mercy through the mercy shown to you.32For God has consigned everyone to disobedience so that He may have mercy on everyone.
- Scripture
- Sermons
- Commentary
K-139 Endtime Overview
By Art Katz3.2K1:14:43End TimesPSA 23:1ISA 40:31MAT 6:33ACT 20:35ROM 11:312CO 12:9REV 12:6In this sermon, the speaker shares a powerful testimony of a Jewish hobo who displayed ingratitude towards a fellow Jew who had shown him kindness. This story serves as a warning to the audience about the severity of the tests that will come in their lives. The speaker emphasizes the need for character and spiritual preparation to withstand these tests, as they will only come once and not be given again. The sermon also references Revelation 12, which speaks about a woman fleeing to the wilderness and being protected by God during a time of great tribulation. The speaker highlights the importance of a strong and tested community to bear the load of these trials, emphasizing that mere Sunday Saints will not be sufficient.
The Fullness of the Gentiles: Provoking Israel, Part 2
By Mike Bickle171:00:48God's Plan for IsraelThe Fullness of the GentilesZEC 13:8ROM 11:11ROM 11:15ROM 11:20ROM 11:25ROM 11:31ROM 11:33ROM 12:1REV 7:9Mike Bickle emphasizes the profound mystery of God's plan for both the church and Israel, urging believers to understand the significance of Israel's temporary blindness and the coming fullness of the Gentiles. He highlights three key truths from Romans 11: the partial blindness of Israel, the fullness of the Gentiles, and the ultimate salvation of all Israel. Bickle stresses that understanding these truths should provoke a deep awe and radical commitment to God's purposes, as they are intricately linked to the end times and the establishment of God's kingdom. He warns against ignorance and arrogance towards Israel, calling for a proactive stance of love and support for the Jewish people as part of God's redemptive plan.
Hosea and Gomer - God's Endtime Strategy
By Art Katz0RestorationUnconditional LoveHOS 2:8HOS 2:19HOS 3:1MAT 9:13ROM 11:31Art Katz explores God's endtime strategy for restoring Israel through the metaphor of Hosea and Gomer, illustrating God's deep grief over Israel's unfaithfulness. He emphasizes that Gomer's moral decline mirrors Israel's rejection of God, leading to severe judgments that are ultimately redemptive. Katz highlights that God's love and mercy, rather than judgment, will lead to Israel's restoration, as He desires an intimate relationship with His people. The sermon underscores the importance of recognizing God as the true source of life and blessings, contrasting it with the false gods that Israel has pursued. Ultimately, Katz calls for a demonstration of unconditional love towards Israel, reflecting God's character and the hope of redemption.
(New Wine in New Wineskins) 8. True Spirituality - Seeking God's Interests
By Zac Poonen0MAT 3:2MAT 16:18MAT 16:21MRK 1:14JHN 12:25ROM 11:312CO 11:3PHP 2:192TH 2:10Zac Poonen preaches about the danger of being led astray from devotion to Christ by the deceitfulness of Satan, who disguises himself as an angel of light. He warns against pursuing righteousness like the Pharisees without truly seeking God's interests and walking in the light of His Word. The essence of salvation lies in being saved from 'seeking our own', as seen in the contrast between the Old Testament gospel of personal blessings and the New Testament gospel of God's purposes and heavenly things.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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 will the Jews be brought back into that kingdom.
Jamieson-Fausset-Brown Bible Commentary
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 pierced and mourn for Him," and so to "obtain mercy." (See Co2 3:15-16).
John Gill Bible Commentary
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 not believe that mercy belongs to the Gentiles, having entertained a notion, treat the Messiah, and the blessings of mercy and goodness by him, are peculiar to Israel: but our version after Beza, who follows Theophylact, connects the clause with the following, that through your mercy they may obtain mercy; not through the mercy the Gentiles show to others, but which they have received of God; and principally intends faith, which springs from the mercy of God, and is a gift of his pure, free, rich grace; and stands opposed to the unbelief of the Jews, through which the Gentiles are said to obtain mercy; and the meaning: is, that in time to come, the Jews, observing the mercy obtained and enjoyed by the Gentiles, will be provoked to jealousy, and stirred up to an emulation of them, to seek for the same mercy at the same hands, and in the same way, they have had it; see Rom 11:11; The apostle's argument in favour of the call and conversion of the Jews, upon the whole is this, that since the unbelief of the Gentiles was no bar to their obtaining mercy, and that through the infidelity of the Jews; then it cannot be thought, that the present blindness, hardness of heart, enmity, and unbelief, which now attend the Jews, can be any obstacle to their obtaining mercy in the same way the Gentiles have; but as the one has been, the other also will be.