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Romans 11:32
Verse
Context
Sermons
Art Katz
Alan Martin
Dave Hunt
Richard Ganz
T. Austin-Sparks
David ServantSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For God hath concluded them all in unbelief - Συνεκλεισε γαρ ὁ Θεος, God hath shut or locked them all up under unbelief. This refers to the guilty state of both Jews and Gentiles. They had all broken God's law - the Jews, the written law; the Gentiles, the law written in their hearts; see Rom 1:19, Rom 1:20; Rom 2:14, Rom 2:15. They are represented here as having been accused if their transgressions; tried at God's bar; found guilty on being tried; condemned to the death they had merited; remanded to prison, till the sovereign will, relative to their execution, should be announced; shut or locked up, under the jailer, unbelief; and there both continued in the same state, awaiting the execution of their sentence: but God, in his own compassion, moved by no merit in either party, caused a general pardon by the Gospel to be proclaimed to all. The Jews have refused to receive this pardon on the terms which God has proposed it, and therefore continue locked up under unbelief. The Gentiles have welcomed the offers of grace, and are delivered out of their prison. But, as the offers of mercy continue to be made to all indiscriminately, the time will come when the Jews, seeing the vast accession of the Gentile world to the kingdom of the Messiah, and the glorious privileges which they in consequence enjoy, shall also lay hold on the hope set before them, and thus become with the Gentiles one flock under one shepherd and bishop of all their souls. The same figure is used Gal 3:22, Gal 3:23. But the Scripture hath concluded συνεκλεισεν, locked up all under sin, that the promise, by faith of Christ Jesus, might be given to them that believe. But before faith came, we were kept, εφρουρουμεθα, we were guarded as in a strong hold, under the law; shut up, συγκεκλεισμενοι, locked up together unto the faith which should afterwards be revealed. It is a fine and well chosen metaphor in both places, and forcibly expresses the guilty, helpless, wretched state of both Jews and Gentiles.
Jamieson-Fausset-Brown Bible Commentary
For God hath concluded them all in unbelief--"hath shut them all up to unbelief" that he might have mercy upon all--that is, those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews [FRITZSCHE, THOLUCK, OLSHAUSEN, DE WETTE, PHILIPPI, STUART, HODGE]. Certainly it is not "all mankind individually" [MEYER, ALFORD]; for the apostle is not here dealing with individuals, but with those great divisions of mankind, Jew and Gentile. And what he here says is that God's purpose was to shut each of these divisions of men to the experience first of an humbled, condemned state, without Christ, and then to the experience of His mercy in Christ.
John Gill Bible Commentary
For God hath concluded them all in unbelief,.... Both Jews and Gentiles, particularly God's elect among them: some think the metaphor is taken from the binding up of sheaves in bands; and that Jews and Gentiles are the sheaves, and unbelief the band, in which they are bound together; but the apostle is not speaking of their being together in unbelief, but as separate, first the Gentiles, and now the Jews: rather it seems to be taken from a prison, and Jews and Gentiles are represented as prisoners, and unbelief the prison, in which they are shut up by God: not that God is the author of unbelief, or of any other sin in men; he does not put it into them, or them into that, but finding them in unbelief, concludes them in it, or leaves them in such a state, and does not as yet however deliver out of it, or say to the prisoners, go forth: moreover, to be "concluded in unbelief", is the same as to be "concluded under sin", Gal 3:22; that is, to be thoroughly convinced of it; and to be held and bound down by such a sense of it in the conscience, as to see no way to escape deserved punishment, or to obtain salvation, but by fleeing to the mercy of God in Christ: that he might have mercy upon all: not upon all the individuals of Jews and Gentiles; for all are not concluded in, or convinced of the sin of unbelief, but only such who are eventually believers, as appears from the parallel text, Gal 3:22; and designs all God's elect among the Jews, called "their fulness", Rom 11:12; and all God's elect among the Gentiles, called "the fulness of the Gentiles", Rom 11:25; for whom he has mercy in store, and will bestow it on them; and in order to bring them to a sense of their need of it, and that he may the more illustriously display the riches of it, he leaves them for a while in a state of unbelief, and then by his Spirit thoroughly convinces them of it, and gives them faith to look to, and believe in, the mercy of our Lord Jesus Christ, unto eternal life.
Tyndale Open Study Notes
11:32 have mercy on everyone: Everyone has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.
Romans 11:32
All Israel Will Be Saved
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
Redemptions and Creation
By Art Katz3.2K1:11:17HOS 6:1JHN 11:43ROM 11:32
This sermon emphasizes the need for a sanctified place for God's presence, acknowledging human powerlessness and the importance of kindling faith to see God's power in times of crisis. It delves into the concept of Israel's repentance and God's ultimate plan for their restoration, highlighting the depth of God's glory and the need for a radical transformation in individuals and the Church to fulfill God's purposes, especially in relation to Israel's resurrection and the millennial age.
Confessions of a Pharisee
By Alan Martin2.7K00:00PharisaismHOS 4:9MAT 22:39LUK 10:25ROM 3:23ROM 11:322CO 3:7JAS 2:8In this sermon, the preacher emphasizes the role of the tutor in delivering people from condemnation. He refers to Romans 11:32, which states that God has committed all men to disobedience so that he may show mercy to them. The preacher highlights the depth of God's wisdom and knowledge, which are beyond human understanding. He also discusses the ministry of the law, describing it as the ministry of condemnation and death. The sermon concludes with a discussion on the importance of loving one's neighbor and the judgment that awaits those who show no mercy.
What Love Is This? - Part 5
By Dave Hunt2.0K09:49PSA 86:15MIC 6:8LUK 13:24ROM 11:321CO 13:41JN 2:6
This sermon delves into the historical context of divisions within Christianity, focusing on the Council of Nicaea and the controversies surrounding believers who renounced Christ under persecution. It contrasts the views of Augustine and Adonitus on the purity of the church, highlighting the extreme measures taken by figures like John Calvin in Geneva. The core theological debate centers on the concept of God's love for all versus the Calvinist doctrine of predestination and limited atonement, questioning the nature of God's mercy and kindness.
K-086 the Mystery of Israel and the Church
By Art Katz1.7K1:05:39IsraelGEN 32:28ROM 11:11ROM 11:25ROM 11:32ROM 11:36EPH 3:9PHP 1:21In this sermon, the speaker emphasizes the importance of communicating and fulfilling the mystery of God. He challenges the audience to evaluate their measures of success in Christendom, such as programs, numbers, and budgets, and instead focus on being a people who are utterly yielded to God. The speaker highlights the need to break free from self-centeredness, even in religious or spiritual matters, and to prepare for the coming historic moment of eternal magnitude. He encourages the audience to be a formidable presence for God, extending mercy and wrestling in prayer. The sermon concludes with a prayer for understanding and a recognition of the profound nature of the message being conveyed.
The Future of Israel (Part 1)
By Richard Ganz1.1K58:52Future Of IsraelDEU 32:21ISA 65:2MAT 6:33ROM 9:6ROM 10:21ROM 11:32HEB 4:12In this sermon, the speaker is asked how his God can be great when there is so much evil, sin, despair, and violence in the world. The speaker responds by saying that the person is looking in the wrong place and should shift their focus to God and Christ. He emphasizes that God came to deal with evil and sin, and that looking to man will only reveal depravity. The sermon also discusses the future of Israel and the argument over it, with the speaker concluding that God deserves all glory and that His Word can never fail.
The Cross and the New Man
By T. Austin-Sparks0The Cross of ChristTransformationGEN 5:1MAT 24:22ROM 7:18ROM 8:20ROM 11:321CO 1:22CO 5:17GAL 2:20HEB 4:121PE 3:4T. Austin-Sparks explores the profound transformation that occurs through the Cross of Christ, emphasizing the dual nature of humanity as both fallen and redeemed. He outlines the original design of man, the impact of the Fall, and the necessity of recognizing our sinful state to embrace the new life offered through Christ's sacrifice. The sermon highlights the importance of understanding the Cross not just as a means of forgiveness but as the pathway to becoming a new creation in Christ. Sparks warns against the dangers of living from the 'natural man' and stresses that true spiritual maturity comes from a deep realization of the Cross's implications in our lives. Ultimately, he calls believers to a crisis of faith that leads to the ascendency of the new man and a life governed by the Spirit.
The Cross Preordained
By David Servant0JOS 24:15ISA 53:6MAT 25:34ACT 2:22ROM 8:29ROM 10:17ROM 11:321CO 2:7EPH 1:31PE 1:11JN 2:2REV 13:8David Servant preaches about God's eternal plan to have a family who would reciprocate His love, emphasizing the free will given to humanity to choose to obey or disobey Him. Despite knowing that all would choose disobedience, God planned to reveal His great love through Jesus' sacrificial death, offering mercy without compromising His righteousness. The concept of predestination is explored, debunking Calvinism's fatal flaws and highlighting that God's choosing is based on His foreknowledge of our faith, not on an arbitrary decree. The predestined sacrificial death of Jesus Christ makes it possible for believers to be part of God's eternal family and enjoy His blessings forever.
Calvinism's Limited Atonement
By David Servant0JHN 3:16ROM 11:322CO 5:141TI 2:31TI 4:10HEB 2:92PE 2:11JN 2:2David Servant preaches on the controversial topic of Limited Atonement, discussing the contrasting views of Calvinists and non-Calvinists. He delves into the interpretation of various Bible verses to argue against the Calvinistic belief that Jesus died only for the elect, emphasizing that Jesus died for all people, providing the opportunity for salvation to everyone who believes. David challenges the Calvinistic doctrines of Total Depravity and Irresistible Grace, highlighting the importance of individual belief in receiving the benefits of Christ's atonement. He concludes by emphasizing God's desire for all to be saved and refuting the idea of a limited atonement that excludes certain individuals from the possibility of salvation.
God the Fountain of Salvation for All His Elect
By Thomas Goodwin0JER 31:3ROM 9:15ROM 11:32EPH 2:41JN 4:8Thomas Goodwin preaches about the richness of God's mercy and the great love He has for us, even when we were dead in sins. Goodwin emphasizes that God's love and mercy are the foundation of our salvation, working together in harmony to bring us to Him. He highlights that God's love is everlasting, choosing and loving us as individuals, not based on our works or faith. Goodwin also explains how God's love prevails over all His attributes, subjecting them to His love, which is the prevailing attribute that sways all others.
A Revelation of the Everlasting Gospel Message
By Jane Lead0ROM 11:321CO 15:221TI 2:4JUD 1:6Jane Lead preaches a profound message of the universal restoration of all beings, including fallen angels, through the boundless love and mercy of God. She delves into the deep mysteries of God's plan for redemption, emphasizing the transformation of all creation back to its original state of purity and harmony. Lead encourages humility, seeking of salvation, and readiness for the great jubilee of God's love to be proclaimed. She envisions a future where all beings, both angelic and human, are reconciled and restored to their divine essence through the unfathomable love and power of God.
Faith and Repentance Inseparable
By C.H. Spurgeon0ROM 11:32Leon Morris discusses the concept of disobedience (apeitheia) in the Bible, emphasizing that it always refers to disobeying God and often implies unbelief. The New Testament portrays disobedience as intentional and obstinate refusal to believe, acknowledge, or obey God's will. The author of Hebrews warns against hardening one's heart, urging believers to heed God's voice and not delay in responding to His call for repentance and faith. The consequences of disobedience and hardening one's heart are severe, leading to missing out on God's rest and salvation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For God hath concluded them all in unbelief - Συνεκλεισε γαρ ὁ Θεος, God hath shut or locked them all up under unbelief. This refers to the guilty state of both Jews and Gentiles. They had all broken God's law - the Jews, the written law; the Gentiles, the law written in their hearts; see Rom 1:19, Rom 1:20; Rom 2:14, Rom 2:15. They are represented here as having been accused if their transgressions; tried at God's bar; found guilty on being tried; condemned to the death they had merited; remanded to prison, till the sovereign will, relative to their execution, should be announced; shut or locked up, under the jailer, unbelief; and there both continued in the same state, awaiting the execution of their sentence: but God, in his own compassion, moved by no merit in either party, caused a general pardon by the Gospel to be proclaimed to all. The Jews have refused to receive this pardon on the terms which God has proposed it, and therefore continue locked up under unbelief. The Gentiles have welcomed the offers of grace, and are delivered out of their prison. But, as the offers of mercy continue to be made to all indiscriminately, the time will come when the Jews, seeing the vast accession of the Gentile world to the kingdom of the Messiah, and the glorious privileges which they in consequence enjoy, shall also lay hold on the hope set before them, and thus become with the Gentiles one flock under one shepherd and bishop of all their souls. The same figure is used Gal 3:22, Gal 3:23. But the Scripture hath concluded συνεκλεισεν, locked up all under sin, that the promise, by faith of Christ Jesus, might be given to them that believe. But before faith came, we were kept, εφρουρουμεθα, we were guarded as in a strong hold, under the law; shut up, συγκεκλεισμενοι, locked up together unto the faith which should afterwards be revealed. It is a fine and well chosen metaphor in both places, and forcibly expresses the guilty, helpless, wretched state of both Jews and Gentiles.
Jamieson-Fausset-Brown Bible Commentary
For God hath concluded them all in unbelief--"hath shut them all up to unbelief" that he might have mercy upon all--that is, those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews [FRITZSCHE, THOLUCK, OLSHAUSEN, DE WETTE, PHILIPPI, STUART, HODGE]. Certainly it is not "all mankind individually" [MEYER, ALFORD]; for the apostle is not here dealing with individuals, but with those great divisions of mankind, Jew and Gentile. And what he here says is that God's purpose was to shut each of these divisions of men to the experience first of an humbled, condemned state, without Christ, and then to the experience of His mercy in Christ.
John Gill Bible Commentary
For God hath concluded them all in unbelief,.... Both Jews and Gentiles, particularly God's elect among them: some think the metaphor is taken from the binding up of sheaves in bands; and that Jews and Gentiles are the sheaves, and unbelief the band, in which they are bound together; but the apostle is not speaking of their being together in unbelief, but as separate, first the Gentiles, and now the Jews: rather it seems to be taken from a prison, and Jews and Gentiles are represented as prisoners, and unbelief the prison, in which they are shut up by God: not that God is the author of unbelief, or of any other sin in men; he does not put it into them, or them into that, but finding them in unbelief, concludes them in it, or leaves them in such a state, and does not as yet however deliver out of it, or say to the prisoners, go forth: moreover, to be "concluded in unbelief", is the same as to be "concluded under sin", Gal 3:22; that is, to be thoroughly convinced of it; and to be held and bound down by such a sense of it in the conscience, as to see no way to escape deserved punishment, or to obtain salvation, but by fleeing to the mercy of God in Christ: that he might have mercy upon all: not upon all the individuals of Jews and Gentiles; for all are not concluded in, or convinced of the sin of unbelief, but only such who are eventually believers, as appears from the parallel text, Gal 3:22; and designs all God's elect among the Jews, called "their fulness", Rom 11:12; and all God's elect among the Gentiles, called "the fulness of the Gentiles", Rom 11:25; for whom he has mercy in store, and will bestow it on them; and in order to bring them to a sense of their need of it, and that he may the more illustriously display the riches of it, he leaves them for a while in a state of unbelief, and then by his Spirit thoroughly convinces them of it, and gives them faith to look to, and believe in, the mercy of our Lord Jesus Christ, unto eternal life.
Tyndale Open Study Notes
11:32 have mercy on everyone: Everyone has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.