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  • PARALLEL BIBLE - Romans 11:32


    CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     
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    King James Bible - Romans 11:32

    For God hath concluded them all in unbelief, that he might have mercy upon all.

    World English Bible

    For God has shut up all to disobedience, that he might have mercy on all.

    Douay-Rheims - Romans 11:32

    For God hath concluded all in unbelief, that he may have mercy on all.

    Webster's Bible Translation

    For God hath concluded them all in unbelief, that he might have mercy upon all.

    Greek Textus Receptus


    συνεκλεισεν
    4788 5656 V-AAI-3S γαρ 1063 CONJ ο 3588 T-NSM θεος 2316 N-NSM τους 3588 T-APM παντας 3956 A-APM εις 1519 PREP απειθειαν 543 N-ASF ινα 2443 CONJ τους 3588 T-APM παντας 3956 A-APM ελεηση 1653 5661 V-AAS-3S

    Treasury of Scriptural Knowledge

    VERSE (32) -
    Ro 3:9,22 Ga 3:22

    SEV Biblia, Chapter 11:32

    Porque Dios encerr a todos en incredulidad, para tener misericordia de todos.

    Clarke's Bible Commentary - Romans 11:32

    Verse 32. For
    God hath concluded them all in unbelief] sunekleise gar o qeov, 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 chap. i. 19, 20; ii. 14, 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. iii. 22, 23. But the Scripture hath concluded sunekleisen, 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, efrouroumeqa, we were guarded as in a strong hold, under the law; shut up, sugkekleismenoi, 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.

    John Gill's Bible Commentary

    Ver. 32. For
    God hath concluded them all in unbelief , etc..] 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, ( Galatians 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, ( Galatians 3:22); and designs all God's elect among the Jews, called their fulness, ( Romans 11:12); and all God's elect among the Gentiles, called the fulness of the Gentiles, ( Romans 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.

    Matthew Henry Commentary

    Verses 22-32 - Of all judgments,
    spiritual judgments are the sorest; of these the apostle is here speaking. The restoration of the Jews is, in the cours 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 wil be remembered. True grace seeks not to confine God's favour. Those wh find mercy themselves, should endeavour that through their mercy other 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 becom 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 fina mercy and blessed restoration intended for them, show the patience an love of God.


    Greek Textus Receptus


    συνεκλεισεν
    4788 5656 V-AAI-3S γαρ 1063 CONJ ο 3588 T-NSM θεος 2316 N-NSM τους 3588 T-APM παντας 3956 A-APM εις 1519 PREP απειθειαν 543 N-ASF ινα 2443 CONJ τους 3588 T-APM παντας 3956 A-APM ελεηση 1653 5661 V-AAS-3S

    Vincent's NT Word Studies

    32. Concluded (sunekleisen). Only here,
    Luke v. 6; Gal. iii. 22, 23. A very literal rendering, etymologically considered; con together, claudere to shut. The A.V. followed the Vulgate conclusit. So Hooker: "The person of Christ was only touching bodily substance concluded within the grave." The word has lost this sense. Rev., hath shut up. Some explain in the later Greek sense, to hand over to a power which holds in ward.

    All (touv pantav). Lit., the all. The totality, Jews and Gentiles, jointly and severally.


    Robertson's NT Word Studies

    11:32 {Hath shut up} (sunekleisen). First aorist active indicative of sunkleiw, to shut together like a net (#Lu 5:6). See #Ga 3:22 for this word with hupo hamartian (under Sin). this is a resultant (effective) aorist because of the disbelief and disobedience of both Gentile (#1:17-32) and Jew (#2:1-3:20). {All} (tous pantas). "The all" (both Gentiles and Jews). {That he might have mercy} (hina--elesi). Purpose with hina and aorist active subjunctive. No merit in anyone, but all of grace. "The all" again, who receive God's mercy, not that "all" men are saved.


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