Romans 11:25

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

Mystery. Gr. musterion, in classical Greek meaning “a hidden thing,” “a secret,” related to mustes, “one initiated.” The verbal form mueo means “to initiate,” and is related to mud, “to close [the eyes or the mouth].”

Among the pagans musterion, usually in the plural musteria, 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 Qumran literature see Vol. V, p. 92.

In the NT, musterion 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. porosis, “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.