["The future conversion of Israel," says Gifford, "having been proved to be both possible and probable, is now shown to be the subject of direct revelation."] 25 For I would not, brethren, have you ignorant [This form of expression is used by the apostle to indicate a most important communication to which he wishes his readers to give special attention, as something strange and contrary to their expectation (Rom. 1:3; 1 Cor. 10:1; 12:1; 2 Cor. 1:8; 1 Thess. 4:13)--in this case, a revelation from God] of this mystery [The word musterion is used twenty-seven times in the New Testament. As digested and classified by Tholuck, it has three meanings; thus: 1. Such matters of fact as are inaccessible to human reason, and can only be known through revelation (Rom. 16:25; 1 Cor. 2:7-10; Eph. 1:9; 3:4; 6:19; Col. 1:26; etc.). 2. Such matters as are patent facts, but the process of which can not be entirely taken in by the reason (1 Cor. 14:2; 13:2; Eph. 5:32; 1 Tim. 3:9, 16). 3. That which is no mystery in itself, but by its figurative import (Matt. 13:11; Rev. 1:20; 17:5; 2 Thess. 2:7). The first is the meaning here. Paul is about [470] to communicate a revelation which was given of God, and could never have been divined by any process of the human intellect. As the conversion of the Gentiles was so unthinkable that it had to be made known to the Jew by revelation (Eph. 3:1-6; Acts 10, 11), so here the conversion of the Jew was so unbelievable that it also had to be made known to the Gentile by revelation], lest ye be wise in your own conceits [This revelation of the conversion and ultimate elevation of Israel to his former position of leadership comes to Paul, and is imparted by him to the Gentiles, to prevent them from following their own vain and mistaken opinions as to the relative theocratic positions of Jews and Gentiles, by which they would flatteringly deceive themselves into thinking too well of themselves as occupying permanently Israel's ancient post of honor, and too ill of Israel as thrust out and cast off forever. The reversal of the Jews and Gentiles in fortune and honor was but a temporary affair. It is significant that this publication of a revelation, and accompanying rebuke of the opposing self-conceit of human opinion and judgment, should be addressed to the Church of Rome! The more one ponders it, the more portentous it becomes], that a hardening in part hath befallen Israel [Here is the first term of the threefold revelation. Calvin and others connect "in part" with "hardening," so that the meaning is that a partial hardening has befallen Israel. But hardening, as mentioned at 9:18 or 11:7, is not qualified as partial. "In part" is properly connected with "Israel." A portion of Israel is hardened. This agrees with the entire context, which tells of a remnant saved (11:5), and the rest or larger portion fallen (11:12), cast away (11:15), and hardened. So "in part" stands for "the rest" of 11:7, and in contrast to the "some" of 11:17. The bulk of the Jewish nation, persistently and rebelliously refusing to believe in Christ, had, as their punishment, a dulling of their perceptions and a deadening of their [471] sensibilities sent upon them. We can understand this punishment better if we compare it with its counterpart which befell the Gentiles. As they dishonored the form or body of God by presuming to make degrading, beast-shaped images of it, so God gave them up to degrade their own bodies (1:23, 24). As they preferred lies to truth in things pertaining to God, he gave them up to prefer lying, deceptive, unnatural uses of themselves, to the true and natural uses (1:25-27). As they refused to have a right mind about God, he gave them up to a reprobate mind (1:28-32). So here, in his parallel treatment of the Jew, he found them steeling their hearts against his love (John 3:16) and against the drawing power of the cross (John 8:28; 12:32), and he gave them up to the hardness which they chose and desired. Now follows the second term of the revelation which makes known how long this hardness should endure; viz.], until the fulness of the Gentiles be come in [The hardness of the Jews shall cease, and the veil which blinds their eyes shall fall (1 Cor. 3:14, 15), when the number of saved which God has allotted to be gathered during the Gentile dispensation (or "times of the Gentiles"--Luke 21:24) has been made complete, and has "come in," to the theocratic olive-tree. In other words, as the Gentiles were "given up" (1:23, 25, 28) during the entire period of the Jewish dispensation, so the Jews are to be "hardened" during the entire period of the Gentile dispensation. The millennium, or final dispensation, which is to follow this present Gentile dispensation, will be given into the hands of Jew and Gentile jointly, and will be as life from the dead to both parties, because of the glorious season of revival which shall characterize it almost to its end. "Fulness of the Gentiles" is, therefore, "not the general conversion of the world to Christ, as many take it," says Brown; "for this would seem to contradict the latter part of this chapter, and throw the national recovery of Israel too far into the future: besides, in verse 15, the apostle [472] seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about, the general conversion of the world--but, until the Gentiles have had their full time [as possessors] of the visible church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought in. See Luke 21:24." And this brings us to the conditions, or developments, which succeed the hardening, or the third term of the mystery or revelation which Paul is here making known; viz.]; 26 and so [that is, in this way; namely, by abiding till this determinate time] all Israel [the national totality, the portion hardened; a round-number expression, allowing liberty to any small remnant which may possibly still persist in unbelief] shall be saved [Shall be Christianized by overcoming their unbelief. And this revelation, fully detailed by Paul, had already been adumbrated or partially published in the prophets, as follows]: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob [Isa. 59:20f]: 27 And this is my covenant [lit. the covenant from me] unto them, When I shall take away their sins. [Isa. 27:9. (Comp. Jer. 31:31-34.) Verse 26 is quoted from the LXX., but Paul changes "come in favor of Zion" to read, "come out of Zion," following a phrase found at Ps. 14:7. None can say why he made this change, but it prevents confusion as to the first and second advent. Christ's second advent will be out of heaven, not out of Zion. Bengel calls attention to the fact that as Paul in Romans 3 combines Isaiah 59 and Psalm 14, to prove the sinfulness of mankind, especially of the Jews, so he here seems to combine the same two parts of Scripture to prove the salvation of Israel from sin. Moreover, as in chapter 9 he lets Isaiah describe Israel as reduced to a remnant (9:27-29), so he here appeals to the same inspired penman as the foreteller of the salvation of all Israel. Christ the Deliverer had already come, so that part of the prophecy had been fulfilled, but the future [473] effects of the gospel were yet to accomplish the salvation of the Jews as a nation in two ways: (1) By turning them from their ungodly infidelity; (2) by forgiving their sins. Jewish unbelief will not be removed by any change in the gospel: it is complete and unalterable. The changes which will work upon the Jews will be those wrought in the world by the gospel. "And this is the covenant from me," etc., signifies, My covenant unto them shall be executed and completed on my part when I forgive their sins. To the Jews, therefore, there was, on God's part, in Paul's day, a present attitude of rejection manifesting itself in hardening, and a future attitude of acceptance sometime to manifest itself in forgiveness, and these attitudes are thus described] 28 As touching the gospel, they [the unbelieving Israelites] are [regarded by God as] enemies for your sake [that their fall might enrich you. See verse 12]: but as touching the election, they are beloved for the fathers' sake. [Or on account of the fathers. The call, or election, of Israel gave them national, hereditary rights (of which salvation was not an essential part; it being eternally designed to be an individual, not a national, matter) that were to last to the end of the world (Lev. 26:40-45); but which provided for, or anticipated, that break, interim or hiatus known as "the times of the Gentiles." During all the years of the Gentile dispensation God cast off his people and regarded them as enemies in every field of vision where they came in conflict with or interfered with the Christians, or New Covenant, Gentile people. Yet, notwithstanding, in all other respects they have been and will be loved and cared for by God, on account of his own love for the fathers, and his eternal covenants with them. This mixture of present enmity and future benevolence characterizes God's attitude toward every unrepentant sinner who is to become a future saint. So long as he abides in sin he is an enemy, yet loved for the sake of the Lord Jesus. The condition of the Jew is therefore [474] well defined. His ancestral covenants have no value unto salvation, but they are invaluable as an assurance that he shall be continued as a people until he accepts the gospel which is the covenant unto salvation.] 29 For the gifts and the calling of God are not repented of. [A corollary growing out of the axiom that the all-wise God makes no mistakes and consequently knows no repentance (Num. 23:19; Ezek. 24:4; 1 Sam. 15:29). Repentance and regret imply miscalculation (Jas. 1:7). The term "gifts" is of very wide application. God gave to the Jew certain spiritual endowments and moral aptitudes fitting him for religious leadership; God also gave to him manifold promises and covenants, and the general rights of the elder brother or first-born (Luke 15:25-32), including priority in all spiritual matters (Acts 1:8; 3:5, 26; 13:46; Rom. 1:16; 2:9, 10; 1 Pet. 4:17). The calling is closely related to the gifts, for the Jews were called to be God's peculiar people (Deut. 7:6; Ps. 135:4), and were thereby called upon to discharge all the duties and obligations belonging to their station and arising out of their endowments (Luke 20:9-18); and likewise called to enjoy all the blessings and privileges of their stewardship, if found faithful in it (Luke 12:35-48). Now, God has not changed his purpose as to either gifts or calling. The Jew's rights are temporarily suspended during the Gentile dispensation. They have never been withdrawn, and will be restored whenever the Jew becomes a believer. As pledge of the permanent nature of Jewish precedence, the twelve gates of the Eternal City bear the names of the twelve tribes of Israel (Rev. 21:12), and the twelve foundations thereof bear the names of the twelve Jewish apostles--Rev. 21:14.] 30 For as ye [Gentiles] in time past were disobedient to God [Rom. 1:16-32; Acts 17:30], but now have obtained mercy by their [the Jews'] disobedience [v. 15], 31 even so have these [the Jews] also now been disobedient, that by the mercy shown to you they also [475] may now obtain mercy. [How the Gentile received blessing by reason of the casting off of the Jew has already been explained at verse 15. As the Gentile went through a season of disobedience, from which he was saved by severity shown to the Jew, so the Jew was to have a like season of disobedience, from which he in turn is to be eventually saved by God's mercy to the Gentiles. Some construe the "mercy" to mean that the Gentiles are to have a continuous, ever-increasing spiritual prosperity until finally the very excess of the flood of it sweeps Israel into belief, and therefore into the kingdom. But such a construction plainly denies the New Testament prophecies which speak of a "falling away" (2 Thess. 2:3) in "the last days" (2 Tim. 3:1-9), and do not accord with the effects of gospel preaching as announced by Christ (Matt. 24:14). The meaning is that God's mercy to the Gentiles in Paul's day preserved the gospel in the world for the ultimate blessing of the Jews, and God's continued mercy to the Gentiles through the centuries, and even through the latter days of their acute apostasy, will still keep the gospel till the Jews are ready to accept it. God's mercy to the evil, Gentile earthen vessel preserves the truth wherein lies salvation, and will continue to preserve it till the Jew drinks of the water of life which it conserves (2 Cor. 4:7). In short, the cases are reversed. The Jewish dispensation ended in a breakdown, but not until the Gentiles became receptacles of the truth. Mercy was shown to the Jew till this Gentile belief was assured. So the Gentile dispensation shall likewise terminate in failure, but not until Jewish belief is assured. We are even now obtaining mercy waiting for the consummation of that part of God's plan. As God once spared the Jew till his blessings were transferred without loss to the Gentiles, so will he now spare the Gentile till the truth now stored in him has time to pass safely to the Jew. And as surely as he shifted his Spirit and mercies from Jew to Gentile, just so surely will [476] he in turn shift back and re-endow the Jew. The apostle is here giving, his whole attention to the acts of God, and omits for the time all reference to that human agency which paved the way for the divine action. However, it is indicated in the word "mercy." The change in either case was in justice long overdue before it came.] 32 For God hath shut up all unto disobedience, that he might have mercy upon all. [The verb "shut up" is, as Barnes observes, "properly used in reference to those who are shut up in prison, or to those in a city who are shut up by a besieging army (1 Macc. 5:5; 6:18; 11:65; 15:25; Josh. 6:1; Isa. 45:1). It is used in the New Testament of fish taken in a net (Luke 5:6)." It here means that God has rendered it impossible for any man, either Jew or Gentile, to save himself by his own merit. For some two thousand years the Gentiles sinned against God as revealed in nature, and broke his unwritten law found in their own consciences (Rom. 1:19, 20; 2:14-16), their sin being known generally as idolatry. And now, for about an equal length of time, the Jews have sinned against God as revealed in Christ, and have broken his written law as found in the Old Testament, their sin being practically the same as that of the Gentiles, though called infidelity. Thus God shut each class up under a hopeless condemnation of disobedience as in a jail, that he might extend a general pardon to each, and save each by his grace and not by human merit. "All" is used in the general sense, and does not signify universal salvation irrespective of belief in Christ (Gal. 3:22). It is used here to show that, in shifting from Gentile to Jew, God will act in no arbitrary or partial spirit. He will not reject any of either class who live worthily. It means that hereafter each class shall be equally favored in preaching and all other gospel privileges. "The emphasis," says Calvin, "in this verse is on the word MERCY. It signifies that God is under obligation to no one, and therefore that all are saved by grace, because all are equally ruined."] [477]

[TCGR 470-477]