Romans 11:25

King James Version (KJV)

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

Adam Clarke
Bible Commentary

I would not - that ye should be ignorant of this mystery - Mystery, μυστηριον, signifies any thing that is hidden or covered, or not fully made manifest. The Greek word seems to have been borrowed from the Hebrew מסתר mistar, from the root סתר sathar, to hide, conceal, etc.; though some derive it from μυεισθαι, to be initiated into sacred rites, from μυειν, to shut up. In the New Testament it signifies, generally, any thing or doctrine that has not, in former times, been fully known to men: or, something that has not been heard of, or which is so deep, profound, and difficult of comprehension, that it cannot be apprehended without special direction and instruction: here it signifies the doctrine of the future restoration of the Jews, not fully known in itself, and not at all known as to the time in which it will take place. In Romans 16:25; it means the Christian religion, not known till the advent of Christ. The apostle wished the Romans not to be ignorant of this mystery, viz. that such a thing was intended; and, in order to give them as much instruction as possible on this subject, he gives them some characteristic or sign of the times when it was to take place.

Lest ye should be wise in your own conceits - It seems from this, and from other expressions in this epistle, that the converted Gentiles had not behaved toward the Jews with that decorum and propriety which the relation they bore to them required. In this chapter the apostle strongly guards them against giving way to such a disposition.

Blindness in part is happened to Israel - Partial blindness, or blindness to a part of them; for they were not all unbelievers: several thousands of them had been converted to the Christian faith; though the body of the nation, and especially its rulers, civil and spiritual, continued opposed to Christ and his doctrine.

Until the fullness of the Gentiles be come in - And this blindness will continue till the Church of the Gentiles be fully completed - till the Gospel be preached through all the nations of the earth, and multitudes of heathens every where embrace the faith. The words πληρωμα των εθνων may be borrowed from the הגוים מלא melo haggoyim, a multitude of nations, which the Septuagint translate by πληθος εθνων . By the πληρωμα, or fullness, a great multitude may be intended, which should be so dilated on every hand as to fill various regions. In this sense the words were understood by Solomon ben Melec, מהם שימלאו הגוים ארצות . The nations of the Gentiles shall be filled with them: the apostle, therefore, seems to give this sense of the mystery - that the Jews will continue in a state of blindness till such time as a multitude of nations, or Gentiles, shall be converted to the Christian faith; and the Jews, hearing of this, shall be excited, by a spirit of emulation, to examine and acknowledge the validity of the proofs of Christianity, and embrace the faith of our Lord Jesus Christ.

We should not restrict the meaning of these words too much, by imagining,

That the fullness must necessarily mean all the nations of the universe, and all the individuals of those nations: probably, no more than a general spread of Christianity over many nations which are now under the influence of Pagan or Mohammedan superstition may be what is intended.

2. We must not suppose that the coming in here mentioned necessarily means, what most religious persons understand by conversion, a thorough change of the whole heart and the whole life: the acknowledgment of the Divine mission of our Lord, and a cordial embracing of the Christian religion, will sufficiently fulfill the apostle's words. If we wait for the conversion of the Jews till such a time as every Gentile and Mohammedan soul shall be, in this especial sense, converted to God, then - we shall wait for ever.

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Albert Barnes
Notes on the Whole Bible

Ignorant of this mystery - The word “mystery” means properly what is “concealed, hidden, or unknown.” And it especially refers, in the New Testament, to the truths or doctrines which God had reserved to himself, or had not before communicated. It does not mean, as with us often, that there was anything unintelligible or inscrutible in the nature of the doctrine itself, for it was commonly perfectly plain when it was made known. Thus, the doctrine, that the division between the Jews and the Gentiles was to be broken down, is called a mystery, because it had been, to the times of the apostles, concealed, and was then revealed fully for the first time; Romans 16:25; Colossians 1:26-27; compare 1 Corinthians 15:51; Mark 4:11; Ephesians 1:9; Ephesians 3:3. Thus, the doctrine which the apostle was stating was one that until then had been concealed, or had not been made known. It does not mean that there was anything unintelligible or incomprehensive in it, but until then it had not been made known.

Lest ye should be wise in your own conceits - Paul communicated the truth in regard to this, lest they should attempt to inquire into it; should speculate about the reason why God had rejected the Jews; and should he elated with the belief that they had, by their own skill and genius, ascertained the cause. Rather than leave them to vain speculations and self-gratulation, he chose to cut short all inquiry, by stating the truth about; their present and future state.

Blindness - Or hardness; see Romans 11:7.

In part - Not totally, or entirely. They are not absolutely or completely blinded. This is a qualifying expression; but it does not denote what part or portion, or for what time it is to continue. It means that the blindness in respect to the whole nation was only partial. Some were then enlightened, and had become Christians; and many more would he.

To Israel - To the Jews.

Until the fulness of the Gentiles … - The word “fulness” in relation to the Jews is used in Romans 11:12. It means until the abundance or the great multitude of the Gentiles shall be converted. The word is not used elsewhere in respect to the Gentiles; and it is difficult to fix its meaning definitely. It doubtless refers to the future spread of the Gospel among the nations; to the time when it may be said that the great mass, the abundance of the nations, shall be converted to God. At present, they are, as they were in the times of the apostle, idolators, so that the mass of mankind are far from God. But the Scriptures have spoken of a time when the gospel shall spread and prevail among the nations of the earth; and to this the apostle refers. He does not say, however, that the Jews may not be converted until all the Gentiles become Christians; for he expressly supposes Romans 11:12-15 that the conversion of the Jews will have an important influence in extending the gospel among the Gentiles. Probably the meaning is, that this blindness is to continue until great numbers of the Gentiles shall be converted; until the gospel shall be extensively spread; and then the conversion of the Jews will be a part of the rapid spread of the gospel, and will be among the most efficient and important aids in completing the work. If this is the case, then Christians may labor still for their conversion. They may seek that in connection with the effort to convert the pagan; and they may toil with the expectation that the conversion of the Jews and Gentiles will not be separate, independent, and distinct events; but will be inter-mingled, and will be perhaps simultaneous. The word “fulness” may denote such a general turning to God, without affirming that each individual shall be thus converted to the Christian faith.

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Matthew Henry
Concise Bible Commentary

Of all judgments, spiritual judgments are the sorest; of these the apostle is here speaking. The restoration of the Jews is, in the course of things, far less improbable than the call of the Gentiles to be the children of Abraham; and though others now possess these privileges, it will not hinder their being admitted again. By rejecting the gospel, and by their indignation at its being preached to the Gentiles, the Jews were become enemies to God; yet they are still to be favoured for the sake of their pious fathers. Though at present they are enemies to the gospel, for their hatred to the Gentiles; yet, when God's time is come, that will no longer exist, and God's love to their fathers will be remembered. True grace seeks not to confine God's favour. Those who find mercy themselves, should endeavour that through their mercy others also may obtain mercy. Not that the Jews will be restored to have their priesthood, and temple, and ceremonies again; an end is put to all these; but they are to be brought to believe in Christ, the true become one sheep-fold with the Gentiles, under Christ the Great Shepherd. The captivities of Israel, their dispersion, and their being shut out from the church, are emblems of the believer's corrections for doing wrong; and the continued care of the Lord towards that people, and the final mercy and blessed restoration intended for them, show the patience and love of God.

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SDA Bible Commentary (limited)
Volume 1-7

25. Ignorant. Compare Rom. 1:13; 1 Cor. 10:1; 12:1; 2 Cor. 1:8; 1 Thess. 4:13.

Mystery. Gr. mustÃ„â€œrion, in classical Greek meaning “a hidden thing,” “a secret,” related to mustÃ„â€œs, “one initiated.” The verbal form mueÅÂ means “to initiate,” and is related to muÅÂ, “to close [the eyes or the mouth].”

Among the pagans mustÃ„â€œrion, usually in the plural mustÃ„â€œria, was used for secrets or secret doctrines, to be made known only to those who had been specially initiated. It was the technical term for their secret rites and celebrations, and also for the mystic implements and ornaments they used in their ceremonies. For the use of the term “mystery” in QumrÃ†'n literature see Vol. V, p. 92.

In the NT, mustÃ„â€œrion refers to something that God wills to make known to those who are willing to receive His revelation, rather than to something that He desires to keep secret. Throughout Paul’s writings the word carries the meaning of something which, though incapable of being fully understood by unassisted human reason, has now been made known by divine revelation (see ch. 16:25, 26; etc.) In Rev. 1:20; 17:5, 7 it has reference to a symbol that requires interpretation for its understanding.

Paul regarded it as his mission to make known the mystery “which was kept secret since the world began” (Rom. 16:25; cf. 1 Cor. 2:7; Eph. 3:3, 4). God’s eternal purpose to redeem man in Christ has now been declared in Christianity. Thus Paul describes the whole Christian revelation as a mystery (Rom. 16:25; 1 Cor. 2:7-10; Eph. 1:9; 6:19; Col. 1:26; 2:2; 1 Tim. 3:9). He applies the term to the incarnation of Christ (1 Tim. 3:16), to the union of Christ and His church as typified by marriage (Eph. 5:32), to the transformation of the saints at the second coming (1 Cor. 15:51), to the opposition of Antichrist (2 Thess. 2:7), and especially to the admission of the Gentiles to the kingdom of Christ (Rom. 16:25, 26; Eph. 3:1-6; Col. 1:26, 27).

The mystery that Paul is now declaring is the purpose of God to save both Jews and Gentiles in His kingdom. The hardening of Israel is somehow to be used, in a manner beyond the comprehension of men (Rom. 11:33), to bring about the accomplishment of this divine plan.

Wise in your own conceits. Literally, “wise in yourselves,” or “wise by yourselves.” Paul is concerned lest the Gentiles should become conceited by supposing that their acceptance of what the Jews had rejected was in some way due to their own merits. There was no cause for the believing Gentiles to despise the unbelieving Jews. This phrase indicates that the “brethren” Paul is here addressing are Gentile Christians in particular. He has been addressing such Christians since v. 13.

Blindness. Gr. pÅÂrÅÂsis, “hardening” (cf. Rom. 11:7; Mark 3:5; Eph. 4:18). Here it indicates “mental dullness,” “spiritual insensibility.”

In part. The hardening has not come upon all Israel, but only “in part.” The “remnant according to the election of grace” has not been so affected (v. 5). “Some of the branches,” not all, have been broken off (v. 17).

Until. To the very end of time hardness “in part” will be the spiritual state of the Jews. The two key phrases in this immediate passage are “the fullness of the Gentiles” and “all Israel” (v. 26). If, as some hold, Paul, in these phrases, literally encompasses the total Gentile population, and “all” of the Jewish race, according to the flesh, then, patently, he teaches universal salvation. But whatever Paul teaches in this difficult passage, it is certain that he does not teach universal salvation, for his writings contain numerous unequivocal statements in opposition to that doctrine (see Rom. 1:18, 32; 2:1-11; 2 Thess. 1:7-10; etc.).

God forces salvation upon no one. If men choose to steel their hearts against the gospel, He does not interfere with their choice. Their hardening is thus of their own choosing and the responsibility for it must not be laid upon God (see on Rom. 9:18). It is possible for God to save out of a nation only as many as comply with the provisions of grace.

Fulness. See on v. 12, where Paul mentions the “fulness” of the Jews. “The fulness of the Gentiles” may most naturally be understood to refer to those Gentiles who throughout the gospel era accept the provisions of salvation.

Be come in. That is, into the kingdom of Christ, the community of the people of God that is represented by the good olive tree and into which some of the Gentiles have already been grafted.

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SDA Bible Commentary (limited)
Volume 1-7

25. Ignorant. Compare Rom. 1:13; 1 Cor. 10:1; 12:1; 2 Cor. 1:8; 1 Thess. 4:13.

Faith. Here referring to a conviction of right and wrong, resulting in the determination to do whatever is believed to be God’s will. Paul’s meaning is that if a Christian does not act from strong personal conviction that what he does is right, but, instead, complies weakly with the judgment of others, then his action is sinful. The Christian should never violate his conscience. It may require educating. It may tell him that certain things are wrong that in themselves may not be wrong. But until convinced by the Word and the Spirit of God that a certain course is proper for him, he ought not to pursue it. He must not make others the criterion for his conduct; he must go to the Scriptures and learn for himself his duty in the matter (see 2T 119-124).

Blindness. Gr. pÅÂrÅÂsis, “hardening” (cf. Rom. 11:7; Mark 3:5; Eph. 4:18). Here it indicates “mental dullness,” “spiritual insensibility.”

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Ellen G. White
Testimonies on Sexual Behavior, Adultery, and Divorce, 135.1

“Every man that hath this hope in him purifieth himself even as He is pure.” Any hope aside and separate from purity and righteousness is a snare of Satan, sophistry, and fatal delusion. Jesus came to our world, and graciously stands inviting us to come unto Him and learn of Him, believe in Him; and as we come, He grafts us into His life and into His character. Our drawing nigh to Christ is faith, and the grafting process is adoption; and by this mutual act we become sons of God and joint heirs with Christ, partakers of the divine nature, having escaped the corruption that is in the world through lust. TSB 135.1

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