11:22-32 Of all judgments, spiritual judgments are the sorest; of these the apostle is here speaking. The restoration of the Jews is, in the 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.

Verses 30, 31. - For as ye in times past believed not God (so, except that the aorist ἠπειθήσατε' is translated "have not believed," in the Authorized Version: but with an alternative in the margin of "obeyed" for "believed." The substantive ἀπειθεία, which follows twice, should be translated "disobedience" rather than "unbelief," if ἠπειθήσατε is translated "disobeyed." Properly and usually ἀπειθεία conveys a different idea from ἀπιστια, denoting "disobedience" or "contumacy," and not merely want of faith. But it appears to be sometimes used in the sense of ἀπιστία. For instance, in John 3:36, ὁ ἀπειθῶν τῷ υἱῷ is opposed to τῶ πιστεύοντι εἰς τὸν υἱόν. Most modern commentators, with reason, understand "disobedience" here. The difference does not affect the drift of the argument),but now have obtained mercy through their unbelief (or, disobedience): even so have these also now not believed (or, obeyed), that through your mercy (i.e. the mercy shown to you) they also may obtain mercy. The position of ἵνα after τῷ ὑμετέρῳ ἐλέει has led commentators, ancient and modern, to connect τῷ ὑμετέρῳ ἐλέει with the preceding ἠπείθησαν, and to try to hit upon a meaning in this connection. But the sense of the passage, as well as the parallalism of the preceding clause, favours the connection of the Authorized Version, as given above. (For a similar position of ἵνα, cf. 2 Corinthians 12:7.)

For as ye in times past have not believed God,.... The times referred to, are the times of ignorance, idolatry, and superstition; when God suffered the Gentiles, for many hundreds of years, to walk in their own ways; while the Jews were his favourite people, were chosen by him above all people, separated from them, and distinguished by his goodness; had his word and oracles, his judgments and his statutes to direct them, and many other valuable blessings: the times before the coming of the Messiah are here meant, when these people sat in darkness, and in the region of the shadow of death; till Christ, who came to lighten the Gentiles, sent his Gospel among them, and which has been attended with great success; in these times they were in a state of incredulity: they either, as some of them, did not believe there was a God, or that there was but one God, at least but very few believed it; and these did not know who he was; nor did they glorify him as God, or perform any true spiritual worship to him: the far greater part believed there were more gods, and did service to them which by nature were no gods, and fell down to idols of gold, and silver, and wood, and stone:

and yet have now obtained mercy through their unbelief; that is, they were regenerated, effectually called and converted, through the rich and abundant mercy of God; repentance unto life was granted to them; and faith in our Lord Jesus, as a free grace gift, was bestowed upon them; and they had an application of pardoning grace and mercy, through the blood of Christ, made unto them; and all this through the unbelief of the Jews: not that their unbelief could be the cause of their obtaining mercy; but the Jews not believing in the Messiah, but rejecting him, and contradicting and blaspheming his Gospel, it was taken away from them, and carried to the Gentiles; which was the means of their believing in Christ, and obtaining mercy; so that the unbelief of the Jews was the occasion and means, in Providence, of bringing the Gospel to the Gentiles, whereby faith came; see Romans 11:11. This mercy they are said to enjoy "now"; for the present time of the Gospel is the dispensation of mercy to the Gentiles.

30, 31. For as ye in times past have not believed—or, "obeyed"

God—that is, yielded not to God "the obedience of faith," while strangers to Christ.

yet now have obtained mercy through—by occasion of

their unbelief—(See on [2252]Ro 11:11; [2253]Ro 11:15; [2254]Ro 11:28).

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