Romans 11 31

Romans 11:31 kjv

Even so have these also now not believed, that through your mercy they also may obtain mercy.

Romans 11:31 nkjv

even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy.

Romans 11:31 niv

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.

Romans 11:31 esv

so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy.

Romans 11:31 nlt

Now they are the rebels, and God's mercy has come to you so that they, too, will share in God's mercy.

Romans 11 verses

Romans 11 31 Meaning

They also will obtain mercy.

This verse conveys a promise of future salvation and mercy for the Jewish people, who had previously shown disbelief and disobedience. It speaks to God's enduring faithfulness and the ultimate inclusion of all His chosen people, both Jew and Gentile, within His redemptive plan. The mercy mentioned is rooted in God's covenants and His unchanging character.

Romans 11 31 Context

Romans chapter 11 is Paul's masterful theological exposition on God's dealings with Israel and the Gentiles. Following a discussion of Israel's temporary rejection of the Messiah (leading to the salvation of the Gentiles) and the ultimate restoration of Israel, verse 31 serves as a bridge. It is part of a concluding section that summarizes the preceding arguments about God's sovereign plan. The verses around it emphasize that God's faithfulness to His covenant promises for Israel has not been annulled by their present disobedience. Rather, their unbelief has opened the door for Gentiles to receive mercy, and in God's time, Israel too will receive mercy and be brought back into the fold. The immediate context is the astonishment Paul anticipates concerning God's unfathomable ways.

Romans 11 31 Word Analysis

• Oida (οἶδα): This is the first-person singular perfect active indicative of the verb eido (εἴδω), meaning "to know," "to understand," or "to perceive." In this perfect tense, it signifies a settled state of knowing, suggesting a definite outcome. The New Testament usage often implies an assured knowledge.
• de (δὲ): A common Greek conjunction that can mean "but," "and," "now," or "however." Here, it serves to connect this statement logically to the preceding discussion, often introducing a contrast or a further elaboration. It can indicate a progression of thought or a gentle shift in emphasis.
• houtos (οὗτος): A demonstrative pronoun meaning "this," "these," or "the latter." In this context, it refers back to the preceding clauses, particularly to the idea of mercy and salvation extended to the Gentiles.
• kai (καὶ): Another very common Greek conjunction, meaning "and," "also," or "even." Here it links "this man" to "and they," indicating an additive element. It emphasizes that those who have just received mercy will also experience a further stage.
• autoi (αὐτοὶ): The masculine nominative plural pronoun of autos (αὐτός), meaning "he," "she," "it," or "they." Here, it translates to "they themselves." The emphasis on "they themselves" points directly to the Jewish people previously discussed, highlighting their active role in ultimately receiving mercy.
• eleoumenoi (ἐλεούμενοι): This is the present passive participle of the verb eleeo (ἐλεέω), meaning "to show mercy," "to have mercy on," or "to pity." The present passive signifies a continuous state of being recipients of mercy. It implies that they are currently in the process of or will continue to be subjects of God's mercy.

Words-Group Analysis

• "houtos kai autoi eleoumenoi" (οὗτος καὶ αὐτοὶ ἐλεούμενοι): This phrase, translated as "this and they also obtaining mercy," underscores a future state for Israel. It posits that just as Gentiles have obtained mercy by means of Israel's stumbling, so Israel itself, in due course, will experience the fulfillment of God's mercy. The structure suggests a symmetrical outcome of God's redemptive activity, embracing both peoples.

Romans 11 31 Bonus Section

The concept of Israel receiving mercy is deeply rooted in the Old Testament. Prophets like Jeremiah spoke of a New Covenant that God would establish with the house of Israel (Jeremiah 31:31-34), and the Psalms describe God’s enduring faithfulness to His people. This verse in Romans therefore resonates with ancient promises, giving them a present-day fulfillment in the broader context of God’s plan for humanity, where both Jew and Gentile find salvation in Christ. It underscores that God's covenant promises to Israel remain valid and will ultimately be fulfilled.

Romans 11 31 Commentary

This verse acts as a powerful reassurance within Paul's argument regarding Israel's place in God's plan. After detailing how Israel’s rejection of Christ paved the way for Gentile inclusion, Paul articulates the reciprocal action: Israel will also receive mercy. This is not conditional on their own merit but is an outflow of God’s steadfast love and His covenants with them. The "mercy" they will receive signifies their eventual spiritual restoration and salvation, a future event promised in Old Testament prophecies and a testament to God’s unbreakable faithfulness. It affirms that God's purpose for Israel is not terminated but transformed.