Romans 11:25

["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."] 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 (Romans 1:3; 1 Corinthians 10:1; 1 Corinthians 12:1; 2 Corinthians 1:8; 1 Thessalonians 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 (Romans 16:25; 1 Corinthians 2:7-10; Ephesians 1:9; Ephesians 3:4; Ephesians 6:19; Colossians 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 Corinthians 14:2; 1 Corinthians 13:2; Ephesians 5:32; 1 Timothy 3:9; 1 Tim 16). 3. That which is no mystery in itself, but by its figurative import (Matthew 13:11; Revelation 1:20; Revelation 17:5; 2 Thessalonians 2:7). The first is the meaning here. Paul is about 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 (Ephesians 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 Romans 9:18 or Romans 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 (Romans 11:5), and the rest or larger portion fallen (Romans 11:12), cast away (Romans 11:15), and hardened. So "in part" stands for "the rest" of Romans 11:7, and in contrast to the "some" of Romans 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 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 (Romans 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 (Romans 1:25-27). As they refused to have a right mind about God, he gave them up to a reprobate mind (Romans 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; John 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 Corinthians 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" (Romans 1:23; Romans 1:25; Romans 1:28) 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 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.];