Romans 11:32
Parallel Verses
New International Version
For God has bound everyone over to disobedience so that he may have mercy on them all.

New Living Translation
For God has imprisoned everyone in disobedience so he could have mercy on everyone.

English Standard Version
For God has consigned all to disobedience, that he may have mercy on all.

New American Standard Bible
For God has shut up all in disobedience so that He may show mercy to all.

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

Holman Christian Standard Bible
For God has imprisoned all in disobedience, so that He may have mercy on all.

International Standard Version
For God has locked all people in the prison of their own disobedience so that he may have mercy on them all.

NET Bible
For God has consigned all people to disobedience so that he may show mercy to them all.

Aramaic Bible in Plain English
For God has shut every person into disobedience so that he shall have mercy upon every person.

GOD'S WORD® Translation
God has placed all people into the prison of their own disobedience so that he could be merciful to all people.

Jubilee Bible 2000
For God enclosed everyone in disobedience, that he might have mercy upon everyone.

King James 2000 Bible
For God has concluded them all in unbelief, that he might have mercy upon all.

American King James Version
For God has concluded them all in unbelief, that he might have mercy on all.

American Standard Version
For God hath shut up all unto disobedience, that he might have mercy upon all.

Douay-Rheims Bible
For God hath concluded all in unbelief, that he may have mercy on all.

Darby Bible Translation
For God hath shut up together all in unbelief, in order that he might shew mercy to all.

English Revised Version
For God hath shut up all unto disobedience, that he might have mercy upon all.

Webster's Bible Translation
For God hath concluded them all in unbelief, that he might have mercy upon all.

Weymouth New Testament
For God has locked up all in the prison of unbelief, that upon all alike He may have mercy.

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

Young's Literal Translation
for God did shut up together the whole to unbelief, that to the whole He might do kindness.
Parallel Commentaries
Matthew Henry's Concise Commentary

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.

Pulpit Commentary

Verse 32. - For God hath concluded them all in (literally, shut them all up into) unbelief (or, disobedience), that he might have mercy upon them all. Chrysostom and other Greek Fathers understood συνέκλεισε το mean only declared them to be unbelieving (or, disobedient), or convicted them of being so. Thus Chrysostom, τουτέστιν ἤλεγξεν, ἔπεδειξεν ἀπειθοῦντας. So, it may be said, must the verb he understood where St. Paul elsewhere uses it with a similar reference in Galatians 3:22, ἡ γραφὴ being there the nominative to the verb. But ὁ Θεὸς being the nominative here, the more obvious meaning seems to be that the shutting up was God's doing. Some, understanding it so, would soften the expression by explaining that God allowed them to become so shut up. Τὸ συνέκλεισε νοητέον ὅτι τοὺς βουληθέντας ἀπειθεῖν εἴασεν ἀπειθεῖν (Diodorus), But we need not shrink from the plain meaning of the expression, viz. that it was God's own act. He is not thus represented as plunging men into inevitable infidelity, having given them no choice. As in the case of the hardening spoken of' above, his dealings are judicial; the state into which. they are now by him shut up has not been undeserved. And, further, his ultimate purpose is here distinctly declared to be one of mercy. The way in which the apostle regards such present judicial dealing as conducive to final mercy appears to be such as this. It is the doctrine of the whole Epistle that salvation is to be attained by man's renouncing his own imagined righteousness, and submitting himself to the righteousness of God. It conduces to this end that his ἀπειθεία should have its course and consequences; so that, conscience being at length awakened, he may long for deliverance from his hopeless state, and appreciate the offered salvation (see ch. 7.). So the Gentile world was long shut up in its self-induced, but also judicial, ἀπειθεία (Romans 1:18, seq.); that, "the wrath of God" being at length revealed to it from heaven, the "righteousness of God" might also be revealed to it and laid hold cf. In like manner God deals now with the Jews, who still persist in going about to establish their own righteousness instead of submitting themselves to the righteousness of God. He shuts them up for the present in their ἀπειθεία, to the end that at length, after their long judgment, and stirred up by the fulness of the Gentiles coming in, they may feel their need, and accept salvation. Τοὺς πάντας in the concluding clause seems to mean generally all mankind, Jews as well as Gentiles; and ἵνα τοὺς πάντας ἐλεήσῃ (as σωθήσεται was understood above with respect to "all Israel," as suggested by the context and the general drift of the chapter) God's embracing all races of mankind at last in the arms of his mercy by calling them into the Church. Thus the latter expression is not in itself adducible in support of the doctrine of universalism. Certainly the prospect of a universal triumph of the gospel before the end rises here before the apostle in prophetic vision; and it may be that it carries with it to his mind further glories of eternal salvation for all, casting their rays backward over all past ages, so as to inspire an unbounded hope. Such a hope, which seems elsewhere intimated (cf. 1 Corinthians 15:24-29; Ephesians 1:9, 10, 20-23; Colossians 1:15-20, would justify the glowing rhapsody of admiration and thanksgiving that follows more fully than if we supposed the apostle to contemplate still the eternal perdition of the multitudes who in all the ages have not on earth found mercy.

Gill's Exposition of the Entire Bible

For God hath concluded them all in unbelief,.... 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.

Jamieson-Fausset-Brown Bible Commentary

32. For God hath concluded them all in unbelief—"hath shut them all up to unbelief"

that he might have mercy upon all—that is, those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews [Fritzsche, Tholuck, Olshausen, De Wette, Philippi, Stuart, Hodge]. Certainly it is not "all mankind individually" [Meyer, Alford]; for the apostle is not here dealing with individuals, but with those great divisions of mankind, Jew and Gentile. And what he here says is that God's purpose was to shut each of these divisions of men to the experience first of an humbled, condemned state, without Christ, and then to the experience of His mercy in Christ.

Romans 11:32 Additional Commentaries
Context
All Israel Shall Be Saved
31so these also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy. 32For God has shut up all in disobedience so that He may show mercy to all.
Cross References
Romans 3:9
What shall we conclude then? Do we have any advantage? Not at all! For we have already made the charge that Jews and Gentiles alike are all under the power of sin.

Romans 5:19
For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.

Romans 11:31
so they too have now become disobedient in order that they too may now receive mercy as a result of God's mercy to you.

Galatians 3:22
But Scripture has locked up everything under the control of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe.

Galatians 3:23
Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed.
Treasury of Scripture

For God has concluded them all in unbelief, that he might have mercy on all.

God.

Romans 3:9,22 What then? are we better than they? No, in no wise: for we have before …

Galatians 3:22 But the scripture has concluded all under sin, that the promise by …

concluded them all. or, shut them all up together.

John 1:7 The same came for a witness, to bear witness of the Light, that all …

John 12:32 And I, if I be lifted up from the earth, will draw all men to me.

1 Timothy 2:4-6 Who will have all men to be saved, and to come to the knowledge of the truth…

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