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Selected Verse: Romans 9:33 - Strong Concordance

Verse	Translation	Text
Ro 9:33	Strong Concordance	As [2531] it is written [1125], Behold [2400], I lay [5087] in [1722] Sion [4622] a stumblingstone [3037] [4348] and [2532] rock [4073] of offence [4625]: and [2532] whosoever [3956] believeth [4100] on [1909] him [846] shall [2617] not [3756] be ashamed [2617].
	King James	As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
As it is written-- (Isa 8:14; Isa 28:16). Behold, &c.--Two Messianic predictions are here combined, as is not unusual in quotations from the Old Testament. Thus combined, the prediction brings together both the classes of whom the apostle is treating: those to whom Messiah should be only a stone of stumbling, and those who were to regard Him as the Cornerstone of all their hopes. Thus expounded, this chapter presents no serious difficulties, none which do not arise out of the subject itself, whose depths are unfathomable; whereas on every other view of it the difficulty of giving it any consistent and worthy interpretation is in our judgment insuperable. Note, (1) To speak and act "in Christ," with a conscience not only illuminated, but under the present operation of the Holy Ghost, is not peculiar to the supernaturally inspired, but is the privilege, and ought to be the aim, of every believer (Rom 9:1). (2) Grace does not destroy, but only intensify and elevate, the feelings of nature; and Christians should study to show this (Rom 9:2-3). (3) To belong to the visible Church of God, and enjoy its high and holy distinctions, is of the sovereign mercy of God, and should be regarded with devout thankfulness (Rom 9:4-5). (4) Yet the most sacred external distinctions and privileges will avail nothing to salvation without the heart's submission to the righteousness of God (Rom 9:31-33). (5) What manner of persons ought "God's elect" to be--in humility, when they remember that He hath saved them and called them, not according to their works, but according to His own purpose and grace, given them in Christ Jesus before the world began (Ti2 1:9); in thankfulness, for "Who maketh thee to differ, and what hast thou that thou didst not receive?" (Co1 4:7); in godly jealousy over themselves; remembering that "God is not mocked," but "whatsoever a man soweth that shall he also reap" (Gal 6:7); in diligence "to make our calling and election sure" (Pe2 1:10); and yet in calm confidence that "whom God predestinates, and calls, and justifies, them (in due time) He also glorifies" (Rom 8:30). (6) On all subjects which from their very nature lie beyond human comprehension, it will be our wisdom to set down what God says in His word, and has actually done in His procedure towards men, as indisputable, even though it contradict the results at which in the best exercise of our limited judgment we may have arrived (Rom 9:14-23). (7) Sincerity in religion, or a general desire to be saved, with assiduous efforts to do right, will prove fatal as a ground of confidence before God, if unaccompanied by implicit submission to His revealed method of salvation (Rom 9:31-33). (8) In the rejection of the great mass of the chosen people, and the inbringing of multitudes of estranged Gentiles, God would have men to see a law of His procedure, which the judgment of the great day will more vividly reveal that "the last shall be first and the first last" (Mat 20:16).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

As it is written-- (Isa 8:14; Isa 28:16).

Behold, &c.--Two Messianic predictions are here combined, as is not unusual in quotations from the Old Testament. Thus combined, the prediction brings together both the classes of whom the apostle is treating: those to whom Messiah should be only a stone of stumbling, and those who were to regard Him as the Cornerstone of all their hopes. Thus expounded, this chapter presents no serious difficulties, none which do not arise out of the subject itself, whose depths are unfathomable; whereas on every other view of it the difficulty of giving it any consistent and worthy interpretation is in our judgment insuperable.

Note, (1) To speak and act "in Christ," with a conscience not only illuminated, but under the present operation of the Holy Ghost, is not peculiar to the supernaturally inspired, but is the privilege, and ought to be the aim, of every believer (Rom 9:1). (2) Grace does not destroy, but only intensify and elevate, the feelings of nature; and Christians should study to show this (Rom 9:2-3). (3) To belong to the visible Church of God, and enjoy its high and holy distinctions, is of the sovereign mercy of God, and should be regarded with devout thankfulness (Rom 9:4-5). (4) Yet the most sacred external distinctions and privileges will avail nothing to salvation without the heart's submission to the righteousness of God (Rom 9:31-33). (5) What manner of persons ought "God's elect" to be--in humility, when they remember that He hath saved them and called them, not according to their works, but according to His own purpose and grace, given them in Christ Jesus before the world began (Ti2 1:9); in thankfulness, for "Who maketh thee to differ, and what hast thou that thou didst not receive?" (Co1 4:7); in godly jealousy over themselves; remembering that "God is not mocked," but "whatsoever a man soweth that shall he also reap" (Gal 6:7); in diligence "to make our calling and election sure" (Pe2 1:10); and yet in calm confidence that "whom God predestinates, and calls, and justifies, them (in due time) He also glorifies" (Rom 8:30). (6) On all subjects which from their very nature lie beyond human comprehension, it will be our wisdom to set down what God says in His word, and has actually done in His procedure towards men, as indisputable, even though it contradict the results at which in the best exercise of our limited judgment we may have arrived (Rom 9:14-23). (7) Sincerity in religion, or a general desire to be saved, with assiduous efforts to do right, will prove fatal as a ground of confidence before God, if unaccompanied by implicit submission to His revealed method of salvation (Rom 9:31-33). (8) In the rejection of the great mass of the chosen people, and the inbringing of multitudes of estranged Gentiles, God would have men to see a law of His procedure, which the judgment of the great day will more vividly reveal that "the last shall be first and the first last" (Mat 20:16).

Notes on the Bible, by Albert Barnes, [1834]
As it is written - see Isa 8:14; Isa 28:16. The quotation here is made up of both these passages, and contains the substance of both; compare also Psa 118:22; Pe1 2:6. Behold I lay in Sion - Mount Sion was the hill or eminence in Jerusalem, over-against Mount Moriah, on which the temple was built. On this was the palace of David, and this was the residence of the court; Ch1 11:5-8. Hence, the whole city was often called by that name; Psa 48:12; Psa 69:35; Psa 87:2. Hence, also it came to signify the capital, the glory of the people of God, the place of solemnities; and hence, also the church itself; Psa 2:6; Psa 51:18; Psa 102:13; Psa 137:3; Isa 1:27; Isa 52:1; Isa 59:20, etc. In this place it means the church. God will place or establish in the midst of that church. A stumblingstone and rock of offence - Something over which people shall fall; see the note at Mat 5:29. This is by Paul referred to the Messiah. He is called rock of stumbling, not because it was the design of sending him that people should fall, but because such would be the result. The application of the term "rock" to the Messiah is derived from the custom of building, as he is the "cornerstone" or the "immovable foundation" on which the church is to be built. It is not on human merits, but by the righteousness of the Saviour, that the church is to be reared; see Pe1 2:4," I lay in Sion "a chief cornerstone;" Psa 118:22, "The stone which the builders rejected, is become the head stone of the corner;" Eph 2:20, "Jesus Christ himself being the chief cornerstone." This rock, designed as a corner stone to the church, became, by the wickedness of the Jews, the block over which they fall into ruin; Pe1 2:8. Shall not be ashamed - This is taken substantially from the Septuagint translation of Isa 28:16, though with some variation. The Hebrew is, "shall not make haste," as it is in our English version. This is the literal meaning of the Hebrew word; but it means also "to be afraid;" as one who makes haste often is; to be agitated with fear or fright; and hence, it has a signification nearly similar to that of shame. It expresses the substance of the same thing, namely, "failure of obtaining expected success and happiness." The meaning here is, that the man who believes shall not be agitated, or thrown into commotion, by fear of want or success: shall not be disappointed in his hopes; and, of course, he shall never be ashamed that he became a Christian. They who do not believe in Christ shall be agitated, fall, and sink into eternal shame and contempt. Dan 12:2. They who do believe shall be confident; shall not be deceived, but shall obtain the object of their desires. It is clear that Paul regarded the passage in Isaiah as referring to the Messiah. The same also is the case with the other sacred writers who have quoted it; Pe1 2:5-8; see also Mat 21:42; Luk 20:17-18; Luk 2:34. The ancient Targum of Jonathan translates the passage, Isa 28:16, "Lo, I will place in Zion a king, a king strong, mighty and terrible;" referring doubtless to the Messiah. Other Jewish writings also show that this interpretation was formerly given by the Jews to the passage in Isaiah. In view of this argument of the apostle, we may remark, (1) That God is a sovereign, and has a right to dispose of people as he pleases. (2) the doctrine of election was manifest in the case of the Jews as an established principle of the divine government, and is therefore true. (3) it argues great lack of proper feeling to be opposed to this doctrine. It is saving, in other words, that we have not confidence in God; or that we do not believe that he is qualified to direct the affairs of his own universe as well as we. (4) the doctrine of election is a doctrine which is not arbitrary; but which will yet be seen to be wise, just, and good. It is the source of all the blessings that any mortals enjoy; and in the case before us, it can be seen to be benevolent as well as just. It is better that God should cast off a part of the small nation of the Jews, and extend these blessings to the Gentiles, than that they should always have been confined to Jews. The world is better for it, and more good has come out of it. (5) the fact that the gospel has been extended to all nations, is proof that it is from heaven. To a Jew there was no motive to attempt to break down all the existing institutions of his nation, and make the blessings of religion common to all nations, unless he knew that the gospel system was true. Yet the apostles were Jews; educated with all the prejudices of the Jewish people. (6) the interests of Christians are safe. They shall not be ashamed or disappointed. God will keep them, and bring them to his kingdom. (7) people still are offended at the cross of Christ. They contemn and despise him. He is to them as a root out of dry ground, and they reject him, and fall into ruin. This is the cause why sinners perish; and this only. Thus, as the ancient Jews brought ruin on themselves and their country, so do sinners bring condemnation and woe on their souls. And as the ancient despisers and crucifiers of the Lord Jesus perished, so will all those who work iniquity and despise him now.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Offense (σκανδάλου) See on Mat 5:29; see on Mat 16:23. Shall not be ashamed (οὐ καταισχυνθήσεται) The Hebrew in Isa 28:16 is, shall not make haste, or flee hastily. The quotation combines Isa 8:4 and Isa 28:16.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
As it is written - Foretold by their own prophet. Behold, I lay in Sion - I exhibit in my church, what, though it is in truth the only sure foundation of happiness, yet will be in fact a stumblingstone and rock of offence - An occasion of ruin to many, through their obstinate unbelief. Isa 8:14; Isa 28:16

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
As it is written, Behold, I lay in Sion - Christ, the Messiah, is become a stone of stumbling to them: and thus what is written in the prophecy of Isaiah is verified in their case, Isa 8:14; Isa 28:16 : Behold, I lay in Sion, i.e. I shall bring in my Messiah; but he shall be a widely different person from him whom the Jews expect; for, whereas they expect the Messiah to be a mighty secular prince, and to set up a secular kingdom, he shall appear a man of sorrows and acquainted with griefs; and redeem mankind, not by his sword or secular power, but by his humiliation, passion, and death. Therefore they will be offended at him and reject him, and think it would be reproachful to trust in such a person for salvation. And whosoever believeth on him - But so far shall any be from confusion or disappointment who believes in Christ; that on the contrary, every genuine believer shall find salvation - the remission of sins here, and eternal glory hereafter. See the notes on Rom 1:16, and Rom 1:17 (note), and Dr. Taylor's paraphrase and notes. 1. On the subject of vicarious punishment, or rather the case of one becoming an anathema or sacrifice for the public good, in illustration of Rom 9:3, I shall make no apology for the following extracts, taken from an author whose learning is vast, and whose piety is unblemished. "When mankind lost sight of a beneficent Creator, the God of purity, and consecrated altars to the sun, the moon, the stars; to demons; and to hero gods, under the names of Moloch, Ashtaroth and Baalim; these objects of their worship led them to the most horrid acts of cruelty, and to every species of obscenity; even their sons and their daughters they burnt in the fire to their gods, more especially in seasons of distress. Such was the conduct of the king of Moab; for, when he was besieged in his capital, and expected he should fall into the hands of his enemies, he took his eldest son, who should have reigned in his stead, and offered him for a burnt offering on the wall. With these facts thus related from the Scriptures, all accounts, ancient and modern, exactly correspond. Homer, who it must be recollected wrote more than nine hundred years before the Christian era, although he describes chiefly the common sacrifices of quadrupeds, yet gives one account of human victims. But in succeeding generations, when it was conceived that one great and most malignant spirit was the proper object of their fear, or that subordinate provincial gods, equally malignant, nesciaque humanis precibus mansuescere corda, disposed of all things in our world, men bound their own species to the altar, and in circumstances of national distress presented such as they valued most, either their children or themselves. Herodotus informs us that, when the army of Xerxes came to the Strymon, the magi offered a sacrifice of white horses to that river. On his arrival at the Scamander, the king ascended the citadel of Priam; and having surveyed it, he ordered a thousand oxen to be sacrificed to the Trojan Minerva. But on other occasions he chose human victims; for we are informed that, when, having passed the Strymon, he reached the nine ways, he buried alive nine young men and as many virgins, natives of the country. In this he followed the example of his wife, for she commanded fourteen Persian children, of illustrious birth, to be offered in that manner to the deity who reigns beneath the earth. Thus, in the infancy of Rome we see Curtius, for the salvation of his country, devoting himself to the infernal gods, when, as it appears, an earthquake occasioned a deep and extensive chasm in the forum, and the augurs had declared that the portentous opening would never close until what contributed most to the strength and power of the Romans should be cast into it; but that by such a sacrifice they would obtain immortality for their republic. When all men were at a loss how to understand this oracle, M. Curtius, armed as for battle, presented himself in the forum, and explained it thus: 'What is more valuable to Rome than her courage and her arms?' So saying, he urged forward his impetuous steed, and buried himself in the abyss. His grateful countrymen admired his fortitude, and attributed the increasing splendor of their state to the sacrifice he made. Animated by this example, Decius, in the war between Rome and Latium, having solemnly offered himself as an expiatory sacrifice, rushed single into the thickest ranks of the astonished Latins, that by his death he might appease the anger of the gods, transfer their indignation to the enemy, and secure the victory to Rome. Conspectus ab utroque acie aliquanto augustior humano visu, sicut Caelo missus, piaculum omnis deorum irae, qui pestem ab suis aversam in hostes ferret. Here we see distinctly marked the notion of vicarious suffering, and the opinion that the punishment of guilt may be transferred from the guilty to the innocent. The gods call for sacrifice - the victim bleeds - atonement is made - and the wrath of the infernal powers falls in its full force upon the enemy. Thus, while Themistocles at Salamine was offering sacrifice, three captives, the sons of Sandance, and nephews to Xerxes, all distinguished for their beauty, elegantly dressed and decked, as became their birth, with ornaments of gold, being brought on board his galley, the augur, Euphrantides, observing at the very instant a bright flame ascending from the altar, whilst one was sneezing on the right, which he regarded as a propitious omen, he seized the hand of Themistocles, and commanded that they should all be sacrificed to Bacchus, (ωμηστῃ Διονυσῳ - cruel and relentless Bacchus! Homer has the same expression), predicting, on this occasion, safety and conquests to the Greeks. Immediately the multitude with united voices called on the god, and led the captive princes to the altar, and compelled Themistocles to sacrifice them. So when Aeneas was to perform the last kind office for his friend Pallas, he sacrificed (besides numerous oxen, sheep, and swine) eight captives to the infernal gods. In this he followed the example of Achilles, who had caused twelve Trojans of high birth to bleed by the sacerdotal knife, over the ashes of his friend Patroclus. A hundred feet in length, a hundred wide, The glowing structure spreads on every side, High on the top the manly course they lay, And well-fed sheep and sable oxen slay; Achilles covered with their fat the dead, And the piled victims round the body spread; Then jars of honey and of fragrant oil Suspends around, low bending o'er the pile. Four sprightly coursers with a deadly groan Pour forth their lives, and on the pyre are thrown Of nine large dogs, domestic at his board, Fell two, selected to attend their lord: The last of all, and horrible to tell, Sad sacrifice! twelve Trojan captives fell; On these the rage of fire victorious preys, Involves and joins them in one common blaze. Smeared with the bloody rites, he stands on high, And calls the spirit with a cheerful cry, All hail, Patroclus! let thy vengeful ghost Hear, and exult on Pluto's dreary coast. Pope's Homer, Il. xxiii. ver. 203 How much was it to be lamented, that even civilized natures should forget the intention for which sacrifices were originally instituted! The bad effects, however, would not have been either so extensive or so great, had they not wholly lost the knowledge of Jehovah; and taken, as the object of their fear, that evil and apostate spirit whose name, with the utmost propriety is called Apollyon, or the destroyer, and whose worship has been universally diffused at different periods among all the nations of the earth. The practice of shedding human blood before the altars of their gods was not peculiar to the Trojans and the Greeks; the Romans followed their example. In the first ages of their republic they sacrificed children to the goddess Mania; in later periods, numerous gladiators bled at the tombs of the patricians, to appease the manes of the deceased. And it is particularly noticed of Augustus, that, after the taking of Perusia, he sacrificed on the ides of March, three hundred senators and knights to the divinity of Julius Caesar. The Carthaginians, as Diodorus Siculus informs us, bound themselves by a solemn vow to Chronus that they would sacrifice to him children selected from the offspring of their nobles; but in process of time they substituted for these the children of their slaves, which practice they continued, till, being defeated by Agathocles, tyrant of Sicily, and attributing their disgrace to the anger of the god, they offered two hundred children, taken from the most distinguished families in Carthage; besides which, three hundred citizens presented themselves, that by their voluntary death they might render the deity propitious to their country. The mode of sacrificing these children was horrid in the extreme, for they were cast into the arms of a brazen statue, and from thence dropped into a furnace, as was practised among the first inhabitants of Latium. It was probably in this manner the Ammonites offered up their children to Moloch. The Pelasgi at one time sacrificed a tenth part of all their children, in obedience to an oracle. The Egyptians, in Heliopolis, sacrificed three men every day to Juno. The Spartans and Arcadians scourged to death young women; the latter to appease the wrath of Bacchus, the former to gratify Diana. The Sabian idolaters in Persia offered human victims to Mithras, the Cretans to Jupiter, the Lacedemonians and Lusitanians to Mars, the Lesbians to Bacchus, the Phocians to Diana, the Thessalians to Chiron. The Gauls, equally cruel in their worship, sacrificed men, originally to Eso and Teutate, but latterly to Mercury, Apollo, Mars, Jupiter, and Minerva. Caesar informs us that, whenever they thought themselves in danger, whether from sickness, or after any considerable defeat in war, being persuaded that unless life be given for life the anger of the gods can never be appeased, they constructed wicker images of enormous hulk, which they filled with men, who were first suffocated with smoke, and then consumed by fire. For this purpose they preferred criminals; but when a sufficient number of these could not be found, they supplied the deficiency from the community at large. The Germans are said to have differed from the Gauls in having no druids, and in being little addicted to the service of the altar. Their only gods were the sun, Vulcan, and the moon; yet, among the objects of their worship was Tuisco their progenitor and Woden the hero of the north. It is true that neither Caesar nor Tacitus say any thing of their shedding blood in sacrifice; yet the probability is, that, like the Saxons and other northern nations, they not only offered blood, but took their choicest victims from the human race. In Sweden the altars of Woden smoked incessantly with blood: this flowed most abundantly at the solemn festivals celebrated every ninth year at Upsal. Then the king, attended by the senate and by all the great officers about his court, entered the temple, which glittered on all sides with gold, and conducted to the altar nine slaves, or in time of war nine captives. These met the caresses of the multitude, as being about to avert from them the displeasure of the gods, and then submitted to their fate: but in times of distress more noble victims bled; and it stands upon record that when Aune their king was ill, he offered up to Woden his nine sons, to obtain the prolongation of his life. The Danes had precisely the same abominable customs. Every ninth year, in the month of January, they sacrificed ninety-nine men, with as many horses, dogs, and cocks; and Hacon, king of Norway, offered his own son to obtain from Woden the victory over Harold, with whom he was at war. In Russia the Slavi worshipped a multitude of gods, and erected to them innumerable altars. Of these deities Peroun, that is, the thunderer, was the supreme, and before his image many of their prisoners bled. Their god of physic, who also presided over the sacred fires, shared with him; and the great rivers, considered as gods, had their portion of human victims, whom they covered with their inexorable waves. But Suetovid, the god of war, was the god in whom they most delighted; to him they presented annually, as a burnt offering, three hundred prisoners, each on his horse; and when the whole was consumed by fire, the priests and people sat down to eat and drink till they were drunk. It is worthy of remark, that the residence of Suetovid was supposed to be in the sun. To this luminary the Peruvians, before they were restrained by their Incas, sacrificed their children. Among the sacred books of the Hindoos, the Ramayuna demands particular attention, because of its antiquity, the extent of country through which it is revered, and the view which it exhibits of the religion, doctrine, mythology, customs, and manners of their remote progenitors. In this we have a golden age of short duration, succeeded by a state of universal wickedness and violence, which continued till the deity, incarnate, slew the oppressors of the human race, and thus restored the reign of piety and virtue. This poem contains a description of the Ushwamedha, or most solemn sacrifice of the white horse, instituted by Swuymbhoo, that is, by the self-existent. At the celebration of this festival, the monarch, as the representative of the whole nation, acknowledged his transgressions; and when the offerings were consumed by the sacrificial fire, he was considered as perfectly absolved from his offenses. Then follows a particular account of a human sacrifice, in which the victim, distinguished for filial piety, for resignation to his father's will, and for purity of heart, was bound by the king himself and delivered to the priest; but at the very instant when his blood was to have been shed, this illustrious youth was by miracle delivered; and the monarch, as the reward of his intended sacrifice, received virtue, prosperity, and fame. It is well known that the Brahmins have in all ages had their human victims, and that even in our days thousands have voluntarily perished under the wheels of their god Jaghernaut." - Townsend's character of Moses, p. 76. Though in the preceding notes I have endeavored to make every point as clear and plain as possible; yet it may be necessary, in order to see the scope of the apostle's design more distinctly, to take a general survey of the whole. No man has written with more judgment on this epistle than Dr. Taylor, and from his notes I borrow the principal part of the following observations. The principal thing that requires to be settled in this chapter is, what kind of election and reprobation the apostle is arguing about: whether election, by the absolute decree and purpose of God, to eternal life; and reprobation, by a like absolute decree, to eternal misery; or only election to the present privileges and external advantages of the kingdom of God in this world; and reprobation, or rejection, as it signifies the not being favored with those privileges and advantages. I think it demonstrably clear that it is the latter election and rejection the apostle is discoursing on, and not the former; as the following considerations appear to me to demonstrate. I. The subject of the apostle's argument is manifestly such privileges as are enumerated, Rom 9:4, Rom 9:5 : Who are Israelites, to whom pertains the adoption, etc. From these privileges he supposes the Jews had fallen, or would fall; or, that for a long time they would be deprived of the benefit of them. For it is with regard to the loss of those privileges that he was so much concerned for his brethren, his kinsmen according to the flesh, Rom 9:2, Rom 9:3. And it is with reference to their being stripped of these privileges that he vindicates the word and righteousness of God, Rom 9:24. Not as though the word of God had taken no effect, or failed, etc.; proving that God, according to his purpose of election, was free to confer them upon any branch of Abraham's family: consequently, those privileges were the singular blessings which by the purpose of God according to election, not of works, but of him that calleth, were conferred upon Jacob's posterity. But those privileges were only such as the whole body of the Israelites enjoyed in this world, while they were the Church and people of God, and such privileges as they might afterwards lose, or of which they might be deprived; therefore the election of Jacob's posterity to those privileges was not an absolute election to eternal life. II. Agreeably to the purpose of God according to election, it was said unto Rebecca, The elder shall serve the younger, meaning the posterity of the elder and the younger; Gen 25:23 : The Lord said unto her, two Nations are in thy womb, and two manner of People shall be separated from thy bowels; and the one People shall be stronger than the other People; and the elder shall serve the younger. These are the words which signify the purpose of God according to election: therefore the election refers to Jacob's posterity, or the whole nation of Israel. But all the nation of Israel were not absolutely elected to eternal life: therefore the purpose of God according to election referred to temporal and not to eternal blessings, and was a privilege of which they might be deprived. III. Agreeably to the purpose of God according to election, it was said to Rebecca, The elder shall serve the younger; but to serve, in Scripture, never meant to be eternally damned in the world to come: consequently the opposite blessing, bestowed upon the posterity of the younger, could not be eternal salvation, but certain privileges in this life; therefore the purpose according to election refers to those privileges, and the servitude does not imply everlasting perdition. IV. The election the apostle speaks of is not of works, Rom 9:11, but of the mere will of God, who calls and invites, and refers to no qualifications in the persons thus elected and called. But in no part of the sacred writings is final salvation said to be given to any who are not qualified by holiness to receive and enjoy it; therefore election to eternal glory cannot be what the apostle speaks of in this epistle. V. The election of which the apostle speaks took place, first in Abraham and his seed, before his seed was born; and then (secluding Ishmael and all his posterity) in Isaac and his seed before they were born. And then, secluding Esau and all his posterity, in Jacob and his seed before they were born. But the Scripture no where represents eternal life as bestowed upon any family or race of men in this manner; therefore this election mentioned by the apostle cannot be an election unto eternal life. VI. Vessels of mercy, Rom 9:23, are manifestly opposed to vessels of wrath, Rom 9:22. The vessels of mercy are the whole body of the Jews and Gentiles, who were called or invited into the kingdom of God under the Gospel, Rom 9:24; consequently, the vessels of wrath are the whole body of the unbelieving Jews. So in Rom 9:30, Rom 9:31, the whole body of believing Gentiles, who, according to God's purpose of election, had attained justification, are opposed to the whole body of the Israelites, who came short of it. But men shall not be received into eternal life or subjected to eternal damnation at the last day in collective bodies, but according as particular persons in those bodies have acted well or ill; therefore, this election is not of these particular bodies unto eternal life, etc. VII. Whoever carefully peruses the ninth, tenth, and eleventh chapters, will find that those who have not believed, Rom 11:31, are the present rejected Jews, or that Israel to whom blindness hath happened in part, Rom 11:25; the same who fell, and on whom God hath shown severity, Rom 11:22; the same with the natural branches whom God spared not, Rom 11:21; who were broken off from the olive tree, Rom 11:20, Rom 11:19, Rom 11:17; who were cast away, Rom 11:15; who were diminished and fallen, Rom 11:12; who had stumbled, Rom 11:11; who were a disobedient and, gainsaying people, Rom 10:21; who, being ignorant of God's righteousness, went about to establish their own, Rom 10:3; because they sought righteousness, not by faith, but as it were by the works of the law, Rom 9:32, and therefore had not attained to the law of righteousness, Rom 9:31; the same people spoken of in all these places, are the vessels of wrath fitted for destruction, Rom 9:22, and the same for whom Paul had great heaviness and continual sorrow of heart, Rom 9:2, Rom 9:3; - in short, they are the unbelieving nation, or people of Israel; and it is with regard to the reprobation or rejection of this people that he is arguing and vindicating the truth, justice, and wisdom of God in this ninth chapter. Now, if we turn back and review those three chapters, we shall find that the apostle, Rom 11:1, heartily desired and prayed that those same reprobated and rejected people of Israel might be saved; he affirms that they had not stumbled so as to fall finally and irrecoverably, Rom 11:11; that they should have again a fullness, Rom 11:12; that they should be received again into the Church, Rom 11:16; that a holiness still belonged to them, Rom 11:16; that if they did not still abide in unbelief, they should be grafted into their own olive tree again, Rom 11:23, Rom 11:24; that blindness had happened unto them only for a time, till the fullness of the Gentiles be come in, Rom 11:25; and then he proves from Scripture, that all Israel - all those nations at present under blindness, shall be saved, Rom 11:26, Rom 11:27; that, as touching the (original) election, they were still beloved for the fathers', the patriarchs', sake, Rom 11:28; that, in their case, the gifts and calling of God were without repentance, Rom 11:29; that through our (the believing Gentiles') mercy, they shall at length obtain mercy, Rom 11:31. All these several things are spoken of that Israel, or the body of people concerning whose rejection the apostle argues in the ninth chapter. And therefore the rejection which he there argues about cannot be absolute reprobation to eternal damnation, but to their being, as a nation, stripped of those honors and privileges of God's peculiar Church and kingdom in this world, to which, at a certain future period, they shall again be restored. VIII. Once more: whoever carefully peruses those three chapters will find that the people who in times past believed not God, but have Now obtained mercy through the unbelief of the Jews, Rom 11:30, are the whole body of the believing Gentiles; the same who were cut out of the olive tree which is wild by nature, and were grafted, contrary to nature, into the good olive tree, Rom 11:24, Rom 11:17; the same to whom God hath shown goodness, Rom 11:22; the World that was reconciled, Rom 11:15; the Gentiles who were enriched by the diminishing of the Jews, Rom 11:12; to whom salvation came through their fall, Rom 11:11; the Gentiles who had attained to righteousness, (justification), Rom 9:30; who had not been God's people, nor believed; but now were his people, beloved, and children of the living God, Rom 9:25, Rom 9:26; even US whom he hath called, not of the Jews only, out also of the Gentiles, Rom 9:24, who are the vessels of mercy, on whom God has made known the riches of his glory, Rom 9:23; the vessels made unto honor, Rom 9:21. He speaks of the same body of men in all these places; namely, of the believing Gentiles principally, but not excluding the small remnant of the believing Jews, who were incorporated with them. And it is this body of men, whose calling and election he is proving, in whose case the purpose of God according to election stands good, Rom 9:11, and who are the children of the promise that are counted for the seed, Rom 9:8 : these are the election, or the elect. Now, concerning this called or elect body of people, or any particular person belonging to this body, the apostle writes thus, Rom 11:20-22 : Well, because of unbelief, they (the Jews) were broken off, (reprobated, rejected), and thou standest (in the Church among God's called and elect) by faith; be not high minded, but fear. For if God spared not the natural branches, (the Jews), take heed, lest he also spare not thee, (the Gentiles.) Behold therefore the goodness and severity of God: on them (the Jews) which fell, severity; but towards thee (believing Gentiles) goodness, if thou continue in his goodness; otherwise thou also shalt be cut off, rejected, reprobated. This proves that the calling, and election, for which the apostle is arguing in the ninth chapter, is not absolute election unto eternal life, but to the present privileges of the Church - the honors and advantages of God's peculiar people; which election, through unbelief and misimprovement, may be rendered void and come to nothing. See Dr. Taylor, p. 330, etc. From thus carefully considering the apostle's discourse, and taking in his scope and design, and weighing the different expressions he uses, in connection with the Scripture facts and Scripture phrases employed in describing those facts, we must be fully convinced that the doctrines of eternal, absolute, unconditional election and reprobation have no place here, and that nothing but a pre-established creed, and a total inattention to the apostles scope and design, could ever have induced men to bend these scriptures to the above purpose, and thus to endeavor to establish as articles of faith, doctrines which, far from producing glory to God in the highest, and peace and good will among men, have filled the Church of God with contention, set every man's sword against his brother, and thus done the work of Apollyon in the name of Christ. If men will maintain these and such like for Scriptural doctrines, it is but reasonable to request that it be done in the spirit of the Gospel.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

As it is written, Behold, I lay in Sion - Christ, the Messiah, is become a stone of stumbling to them: and thus what is written in the prophecy of Isaiah is verified in their case, Isa 8:14; Isa 28:16 : Behold, I lay in Sion, i.e. I shall bring in my Messiah; but he shall be a widely different person from him whom the Jews expect; for, whereas they expect the Messiah to be a mighty secular prince, and to set up a secular kingdom, he shall appear a man of sorrows and acquainted with griefs; and redeem mankind, not by his sword or secular power, but by his humiliation, passion, and death. Therefore they will be offended at him and reject him, and think it would be reproachful to trust in such a person for salvation.

And whosoever believeth on him - But so far shall any be from confusion or disappointment who believes in Christ; that on the contrary, every genuine believer shall find salvation - the remission of sins here, and eternal glory hereafter. See the notes on Rom 1:16, and Rom 1:17 (note), and Dr. Taylor's paraphrase and notes.

1. On the subject of vicarious punishment, or rather the case of one becoming an anathema or sacrifice for the public good, in illustration of Rom 9:3, I shall make no apology for the following extracts, taken from an author whose learning is vast, and whose piety is unblemished.

"When mankind lost sight of a beneficent Creator, the God of purity, and consecrated altars to the sun, the moon, the stars; to demons; and to hero gods, under the names of Moloch, Ashtaroth and Baalim; these objects of their worship led them to the most horrid acts of cruelty, and to every species of obscenity; even their sons and their daughters they burnt in the fire to their gods, more especially in seasons of distress. Such was the conduct of the king of Moab; for, when he was besieged in his capital, and expected he should fall into the hands of his enemies, he took his eldest son, who should have reigned in his stead, and offered him for a burnt offering on the wall.

With these facts thus related from the Scriptures, all accounts, ancient and modern, exactly correspond. Homer, who it must be recollected wrote more than nine hundred years before the Christian era, although he describes chiefly the common sacrifices of quadrupeds, yet gives one account of human victims. But in succeeding generations, when it was conceived that one great and most malignant spirit was the proper object of their fear, or that subordinate provincial gods, equally malignant, nesciaque humanis precibus mansuescere corda, disposed of all things in our world, men bound their own species to the altar, and in circumstances of national distress presented such as they valued most, either their children or themselves. Herodotus informs us that, when the army of Xerxes came to the Strymon, the magi offered a sacrifice of white horses to that river. On his arrival at the Scamander, the king ascended the citadel of Priam; and having surveyed it, he ordered a thousand oxen to be sacrificed to the Trojan Minerva. But on other occasions he chose human victims; for we are informed that, when, having passed the Strymon, he reached the nine ways, he buried alive nine young men and as many virgins, natives of the country. In this he followed the example of his wife, for she commanded fourteen Persian children, of illustrious birth, to be offered in that manner to the deity who reigns beneath the earth. Thus, in the infancy of Rome we see Curtius, for the salvation of his country, devoting himself to the infernal gods, when, as it appears, an earthquake occasioned a deep and extensive chasm in the forum, and the augurs had declared that the portentous opening would never close until what contributed most to the strength and power of the Romans should be cast into it; but that by such a sacrifice they would obtain immortality for their republic. When all men were at a loss how to understand this oracle, M. Curtius, armed as for battle, presented himself in the forum, and explained it thus: 'What is more valuable to Rome than her courage and her arms?' So saying, he urged forward his impetuous steed, and buried himself in the abyss. His grateful countrymen admired his fortitude, and attributed the increasing splendor of their state to the sacrifice he made. Animated by this example, Decius, in the war between Rome and Latium, having solemnly offered himself as an expiatory sacrifice, rushed single into the thickest ranks of the astonished Latins, that by his death he might appease the anger of the gods, transfer their indignation to the enemy, and secure the victory to Rome. Conspectus ab utroque acie aliquanto augustior humano visu, sicut Caelo missus, piaculum omnis deorum irae, qui pestem ab suis aversam in hostes ferret.

Here we see distinctly marked the notion of vicarious suffering, and the opinion that the punishment of guilt may be transferred from the guilty to the innocent. The gods call for sacrifice - the victim bleeds - atonement is made - and the wrath of the infernal powers falls in its full force upon the enemy. Thus, while Themistocles at Salamine was offering sacrifice, three captives, the sons of Sandance, and nephews to Xerxes, all distinguished for their beauty, elegantly dressed and decked, as became their birth, with ornaments of gold, being brought on board his galley, the augur, Euphrantides, observing at the very instant a bright flame ascending from the altar, whilst one was sneezing on the right, which he regarded as a propitious omen, he seized the hand of Themistocles, and commanded that they should all be sacrificed to Bacchus, (ωμηστῃ Διονυσῳ - cruel and relentless Bacchus! Homer has the same expression), predicting, on this occasion, safety and conquests to the Greeks. Immediately the multitude with united voices called on the god, and led the captive princes to the altar, and compelled Themistocles to sacrifice them.

So when Aeneas was to perform the last kind office for his friend Pallas, he sacrificed (besides numerous oxen, sheep, and swine) eight captives to the infernal gods. In this he followed the example of Achilles, who had caused twelve Trojans of high birth to bleed by the sacerdotal knife, over the ashes of his friend Patroclus.

A hundred feet in length, a hundred wide,

The glowing structure spreads on every side,

High on the top the manly course they lay,

And well-fed sheep and sable oxen slay;

Achilles covered with their fat the dead,

And the piled victims round the body spread;

Then jars of honey and of fragrant oil

Suspends around, low bending o'er the pile.

Four sprightly coursers with a deadly groan

Pour forth their lives, and on the pyre are thrown

Of nine large dogs, domestic at his board,

Fell two, selected to attend their lord:

The last of all, and horrible to tell,

Sad sacrifice! twelve Trojan captives fell;

On these the rage of fire victorious preys,

Involves and joins them in one common blaze.

Smeared with the bloody rites, he stands on high,

And calls the spirit with a cheerful cry,

All hail, Patroclus! let thy vengeful ghost

Hear, and exult on Pluto's dreary coast.

Pope's Homer, Il. xxiii. ver. 203

How much was it to be lamented, that even civilized natures should forget the intention for which sacrifices were originally instituted! The bad effects, however, would not have been either so extensive or so great, had they not wholly lost the knowledge of Jehovah; and taken, as the object of their fear, that evil and apostate spirit whose name, with the utmost propriety is called Apollyon, or the destroyer, and whose worship has been universally diffused at different periods among all the nations of the earth.

The practice of shedding human blood before the altars of their gods was not peculiar to the Trojans and the Greeks; the Romans followed their example. In the first ages of their republic they sacrificed children to the goddess Mania; in later periods, numerous gladiators bled at the tombs of the patricians, to appease the manes of the deceased. And it is particularly noticed of Augustus, that, after the taking of Perusia, he sacrificed on the ides of March, three hundred senators and knights to the divinity of Julius Caesar.

The Carthaginians, as Diodorus Siculus informs us, bound themselves by a solemn vow to Chronus that they would sacrifice to him children selected from the offspring of their nobles; but in process of time they substituted for these the children of their slaves, which practice they continued, till, being defeated by Agathocles, tyrant of Sicily, and attributing their disgrace to the anger of the god, they offered two hundred children, taken from the most distinguished families in Carthage; besides which, three hundred citizens presented themselves, that by their voluntary death they might render the deity propitious to their country. The mode of sacrificing these children was horrid in the extreme, for they were cast into the arms of a brazen statue, and from thence dropped into a furnace, as was practised among the first inhabitants of Latium. It was probably in this manner the Ammonites offered up their children to Moloch. The Pelasgi at one time sacrificed a tenth part of all their children, in obedience to an oracle.

The Egyptians, in Heliopolis, sacrificed three men every day to Juno. The Spartans and Arcadians scourged to death young women; the latter to appease the wrath of Bacchus, the former to gratify Diana. The Sabian idolaters in Persia offered human victims to Mithras, the Cretans to Jupiter, the Lacedemonians and Lusitanians to Mars, the Lesbians to Bacchus, the Phocians to Diana, the Thessalians to Chiron.

The Gauls, equally cruel in their worship, sacrificed men, originally to Eso and Teutate, but latterly to Mercury, Apollo, Mars, Jupiter, and Minerva. Caesar informs us that, whenever they thought themselves in danger, whether from sickness, or after any considerable defeat in war, being persuaded that unless life be given for life the anger of the gods can never be appeased, they constructed wicker images of enormous hulk, which they filled with men, who were first suffocated with smoke, and then consumed by fire. For this purpose they preferred criminals; but when a sufficient number of these could not be found, they supplied the deficiency from the community at large.

The Germans are said to have differed from the Gauls in having no druids, and in being little addicted to the service of the altar. Their only gods were the sun, Vulcan, and the moon; yet, among the objects of their worship was Tuisco their progenitor and Woden the hero of the north. It is true that neither Caesar nor Tacitus say any thing of their shedding blood in sacrifice; yet the probability is, that, like the Saxons and other northern nations, they not only offered blood, but took their choicest victims from the human race.

In Sweden the altars of Woden smoked incessantly with blood: this flowed most abundantly at the solemn festivals celebrated every ninth year at Upsal. Then the king, attended by the senate and by all the great officers about his court, entered the temple, which glittered on all sides with gold, and conducted to the altar nine slaves, or in time of war nine captives. These met the caresses of the multitude, as being about to avert from them the displeasure of the gods, and then submitted to their fate: but in times of distress more noble victims bled; and it stands upon record that when Aune their king was ill, he offered up to Woden his nine sons, to obtain the prolongation of his life.

The Danes had precisely the same abominable customs. Every ninth year, in the month of January, they sacrificed ninety-nine men, with as many horses, dogs, and cocks; and Hacon, king of Norway, offered his own son to obtain from Woden the victory over Harold, with whom he was at war.

In Russia the Slavi worshipped a multitude of gods, and erected to them innumerable altars. Of these deities Peroun, that is, the thunderer, was the supreme, and before his image many of their prisoners bled. Their god of physic, who also presided over the sacred fires, shared with him; and the great rivers, considered as gods, had their portion of human victims, whom they covered with their inexorable waves. But Suetovid, the god of war, was the god in whom they most delighted; to him they presented annually, as a burnt offering, three hundred prisoners, each on his horse; and when the whole was consumed by fire, the priests and people sat down to eat and drink till they were drunk. It is worthy of remark, that the residence of Suetovid was supposed to be in the sun.

To this luminary the Peruvians, before they were restrained by their Incas, sacrificed their children.

Among the sacred books of the Hindoos, the Ramayuna demands particular attention, because of its antiquity, the extent of country through which it is revered, and the view which it exhibits of the religion, doctrine, mythology, customs, and manners of their remote progenitors.

In this we have a golden age of short duration, succeeded by a state of universal wickedness and violence, which continued till the deity, incarnate, slew the oppressors of the human race, and thus restored the reign of piety and virtue.

This poem contains a description of the Ushwamedha, or most solemn sacrifice of the white horse, instituted by Swuymbhoo, that is, by the self-existent. At the celebration of this festival, the monarch, as the representative of the whole nation, acknowledged his transgressions; and when the offerings were consumed by the sacrificial fire, he was considered as perfectly absolved from his offenses. Then follows a particular account of a human sacrifice, in which the victim, distinguished for filial piety, for resignation to his father's will, and for purity of heart, was bound by the king himself and delivered to the priest; but at the very instant when his blood was to have been shed, this illustrious youth was by miracle delivered; and the monarch, as the reward of his intended sacrifice, received virtue, prosperity, and fame.

It is well known that the Brahmins have in all ages had their human victims, and that even in our days thousands have voluntarily perished under the wheels of their god Jaghernaut." - Townsend's character of Moses, p. 76.

Though in the preceding notes I have endeavored to make every point as clear and plain as possible; yet it may be necessary, in order to see the scope of the apostle's design more distinctly, to take a general survey of the whole. No man has written with more judgment on this epistle than Dr. Taylor, and from his notes I borrow the principal part of the following observations.

The principal thing that requires to be settled in this chapter is, what kind of election and reprobation the apostle is arguing about: whether election, by the absolute decree and purpose of God, to eternal life; and reprobation, by a like absolute decree, to eternal misery; or only election to the present privileges and external advantages of the kingdom of God in this world; and reprobation, or rejection, as it signifies the not being favored with those privileges and advantages. I think it demonstrably clear that it is the latter election and rejection the apostle is discoursing on, and not the former; as the following considerations appear to me to demonstrate.

I. The subject of the apostle's argument is manifestly such privileges as are enumerated, Rom 9:4, Rom 9:5 : Who are Israelites, to whom pertains the adoption, etc. From these privileges he supposes the Jews had fallen, or would fall; or, that for a long time they would be deprived of the benefit of them. For it is with regard to the loss of those privileges that he was so much concerned for his brethren, his kinsmen according to the flesh, Rom 9:2, Rom 9:3. And it is with reference to their being stripped of these privileges that he vindicates the word and righteousness of God, Rom 9:24. Not as though the word of God had taken no effect, or failed, etc.; proving that God, according to his purpose of election, was free to confer them upon any branch of Abraham's family: consequently, those privileges were the singular blessings which by the purpose of God according to election, not of works, but of him that calleth, were conferred upon Jacob's posterity. But those privileges were only such as the whole body of the Israelites enjoyed in this world, while they were the Church and people of God, and such privileges as they might afterwards lose, or of which they might be deprived; therefore the election of Jacob's posterity to those privileges was not an absolute election to eternal life.

II. Agreeably to the purpose of God according to election, it was said unto Rebecca, The elder shall serve the younger, meaning the posterity of the elder and the younger; Gen 25:23 : The Lord said unto her, two Nations are in thy womb, and two manner of People shall be separated from thy bowels; and the one People shall be stronger than the other People; and the elder shall serve the younger. These are the words which signify the purpose of God according to election: therefore the election refers to Jacob's posterity, or the whole nation of Israel. But all the nation of Israel were not absolutely elected to eternal life: therefore the purpose of God according to election referred to temporal and not to eternal blessings, and was a privilege of which they might be deprived.

III. Agreeably to the purpose of God according to election, it was said to Rebecca, The elder shall serve the younger; but to serve, in Scripture, never meant to be eternally damned in the world to come: consequently the opposite blessing, bestowed upon the posterity of the younger, could not be eternal salvation, but certain privileges in this life; therefore the purpose according to election refers to those privileges, and the servitude does not imply everlasting perdition.

IV. The election the apostle speaks of is not of works, Rom 9:11, but of the mere will of God, who calls and invites, and refers to no qualifications in the persons thus elected and called. But in no part of the sacred writings is final salvation said to be given to any who are not qualified by holiness to receive and enjoy it; therefore election to eternal glory cannot be what the apostle speaks of in this epistle.

V. The election of which the apostle speaks took place, first in Abraham and his seed, before his seed was born; and then (secluding Ishmael and all his posterity) in Isaac and his seed before they were born. And then, secluding Esau and all his posterity, in Jacob and his seed before they were born. But the Scripture no where represents eternal life as bestowed upon any family or race of men in this manner; therefore this election mentioned by the apostle cannot be an election unto eternal life.

VI. Vessels of mercy, Rom 9:23, are manifestly opposed to vessels of wrath, Rom 9:22. The vessels of mercy are the whole body of the Jews and Gentiles, who were called or invited into the kingdom of God under the Gospel, Rom 9:24; consequently, the vessels of wrath are the whole body of the unbelieving Jews. So in Rom 9:30, Rom 9:31, the whole body of believing Gentiles, who, according to God's purpose of election, had attained justification, are opposed to the whole body of the Israelites, who came short of it. But men shall not be received into eternal life or subjected to eternal damnation at the last day in collective bodies, but according as particular persons in those bodies have acted well or ill; therefore, this election is not of these particular bodies unto eternal life, etc.

VII. Whoever carefully peruses the ninth, tenth, and eleventh chapters, will find that those who have not believed, Rom 11:31, are the present rejected Jews, or that Israel to whom blindness hath happened in part, Rom 11:25; the same who fell, and on whom God hath shown severity, Rom 11:22; the same with the natural branches whom God spared not, Rom 11:21; who were broken off from the olive tree, Rom 11:20, Rom 11:19, Rom 11:17; who were cast away, Rom 11:15; who were diminished and fallen, Rom 11:12; who had stumbled, Rom 11:11; who were a disobedient and, gainsaying people, Rom 10:21; who, being ignorant of God's righteousness, went about to establish their own, Rom 10:3; because they sought righteousness, not by faith, but as it were by the works of the law, Rom 9:32, and therefore had not attained to the law of righteousness, Rom 9:31; the same people spoken of in all these places, are the vessels of wrath fitted for destruction, Rom 9:22, and the same for whom Paul had great heaviness and continual sorrow of heart, Rom 9:2, Rom 9:3; - in short, they are the unbelieving nation, or people of Israel; and it is with regard to the reprobation or rejection of this people that he is arguing and vindicating the truth, justice, and wisdom of God in this ninth chapter.

Now, if we turn back and review those three chapters, we shall find that the apostle, Rom 11:1, heartily desired and prayed that those same reprobated and rejected people of Israel might be saved; he affirms that they had not stumbled so as to fall finally and irrecoverably, Rom 11:11; that they should have again a fullness, Rom 11:12; that they should be received again into the Church, Rom 11:16; that a holiness still belonged to them, Rom 11:16; that if they did not still abide in unbelief, they should be grafted into their own olive tree again, Rom 11:23, Rom 11:24; that blindness had happened unto them only for a time, till the fullness of the Gentiles be come in, Rom 11:25; and then he proves from Scripture, that all Israel - all those nations at present under blindness, shall be saved, Rom 11:26, Rom 11:27; that, as touching the (original) election, they were still beloved for the fathers', the patriarchs', sake, Rom 11:28; that, in their case, the gifts and calling of God were without repentance, Rom 11:29; that through our (the believing Gentiles') mercy, they shall at length obtain mercy, Rom 11:31. All these several things are spoken of that Israel, or the body of people concerning whose rejection the apostle argues in the ninth chapter. And therefore the rejection which he there argues about cannot be absolute reprobation to eternal damnation, but to their being, as a nation, stripped of those honors and privileges of God's peculiar Church and kingdom in this world, to which, at a certain future period, they shall again be restored.

VIII. Once more: whoever carefully peruses those three chapters will find that the people who in times past believed not God, but have Now obtained mercy through the unbelief of the Jews, Rom 11:30, are the whole body of the believing Gentiles; the same who were cut out of the olive tree which is wild by nature, and were grafted, contrary to nature, into the good olive tree, Rom 11:24, Rom 11:17; the same to whom God hath shown goodness, Rom 11:22; the World that was reconciled, Rom 11:15; the Gentiles who were enriched by the diminishing of the Jews, Rom 11:12; to whom salvation came through their fall, Rom 11:11; the Gentiles who had attained to righteousness, (justification), Rom 9:30; who had not been God's people, nor believed; but now were his people, beloved, and children of the living God, Rom 9:25, Rom 9:26; even US whom he hath called, not of the Jews only, out also of the Gentiles, Rom 9:24, who are the vessels of mercy, on whom God has made known the riches of his glory, Rom 9:23; the vessels made unto honor, Rom 9:21. He speaks of the same body of men in all these places; namely, of the believing Gentiles principally, but not excluding the small remnant of the believing Jews, who were incorporated with them. And it is this body of men, whose calling and election he is proving, in whose case the purpose of God according to election stands good, Rom 9:11, and who are the children of the promise that are counted for the seed, Rom 9:8 : these are the election, or the elect.

Now, concerning this called or elect body of people, or any particular person belonging to this body, the apostle writes thus, Rom 11:20-22 : Well, because of unbelief, they (the Jews) were broken off, (reprobated, rejected), and thou standest (in the Church among God's called and elect) by faith; be not high minded, but fear. For if God spared not the natural branches, (the Jews), take heed, lest he also spare not thee, (the Gentiles.) Behold therefore the goodness and severity of God: on them (the Jews) which fell, severity; but towards thee (believing Gentiles) goodness, if thou continue in his goodness; otherwise thou also shalt be cut off, rejected, reprobated. This proves that the calling, and election, for which the apostle is arguing in the ninth chapter, is not absolute election unto eternal life, but to the present privileges of the Church - the honors and advantages of God's peculiar people; which election, through unbelief and misimprovement, may be rendered void and come to nothing. See Dr. Taylor, p. 330, etc.

From thus carefully considering the apostle's discourse, and taking in his scope and design, and weighing the different expressions he uses, in connection with the Scripture facts and Scripture phrases employed in describing those facts, we must be fully convinced that the doctrines of eternal, absolute, unconditional election and reprobation have no place here, and that nothing but a pre-established creed, and a total inattention to the apostles scope and design, could ever have induced men to bend these scriptures to the above purpose, and thus to endeavor to establish as articles of faith, doctrines which, far from producing glory to God in the highest, and peace and good will among men, have filled the Church of God with contention, set every man's sword against his brother, and thus done the work of Apollyon in the name of Christ. If men will maintain these and such like for Scriptural doctrines, it is but reasonable to request that it be done in the spirit of the Gospel.

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¹⁶ So [3779] the last [2078] shall be [2071] first [4413], and [2532] the first [4413] last [2078]: for [1063] many [4183] be [1526] called [2822], but [1161] few [3641] chosen [1588].

³¹ But [1161] Israel [2474], which followed [1377] after the law [3551] of righteousness [1343], hath [5348] not [3756] attained [5348] to [1519] the law [3551] of righteousness [1343].
³² Wherefore [1302]? Because [3754] they sought it not [3756] by [1537] faith [4102], but [235] as [5613] it were by [1537] the works [2041] of the law [3551]. For [1063] they stumbled [4350] at that stumblingstone [3037] [4348];
³³ As [2531] it is written [1125], Behold [2400], I lay [5087] in [1722] Sion [4622] a stumblingstone [3037] [4348] and [2532] rock [4073] of offence [4625]: and [2532] whosoever [3956] believeth [4100] on [1909] him [846] shall [2617] not [3756] be ashamed [2617].

¹⁴ What [5101] shall we say [2046] then [3767]? [3361] Is there unrighteousness [93] with [3844] God [2316]? God forbid [3361] [1096].
¹⁵ For [1063] he saith [3004] to Moses [3475], I will have mercy on [1653] whom [3739] [302] I will have mercy [1653], and [2532] I will have compassion [3627] on whom [3739] [302] I will have compassion [3627].
¹⁶ So [686] then [3767] it is not [3756] of him that willeth [2309], nor [3761] of him that runneth [5143], but [235] of God [2316] that sheweth mercy [1653].
¹⁷ For [1063] the scripture [1124] saith [3004] unto Pharaoh [5328], Even for [3754] [1519] this [5124] same purpose [846] have I raised [1825] thee [4571] up [1825], that [3704] I might shew [1731] my [3450] power [1411] in [1722] thee [4671], and [2532] that [3704] my [3450] name [3686] might be declared [1229] throughout [1722] all [3956] the earth [1093].
¹⁸ Therefore [686] [3767] hath he mercy [1653] on whom [3739] he will [2309] have mercy, and [1161] whom [3739] he will [2309] he hardeneth [4645].
¹⁹ Thou wilt say [2046] then [3767] unto me [3427], Why [5101] doth he yet [2089] find fault [3201]? For [1063] who [5101] hath resisted [436] his [846] will [1013]?
²⁰ Nay but [3304], O [5599] man [444], who [5101] art [1488] thou [4771] that repliest against [470] God [2316]? [3361] Shall [2046] the thing formed [4110] say [2046] to him that formed [4111] it, Why [5101] hast thou made [4160] me [3165] thus [3779]?
²¹ [2228] Hath [2192] not [3756] the potter [2763] power [1849] over the clay [4081], of [1537] the same [846] lump [5445] to [3739] [3303] make [4160] one vessel [4632] unto [1519] honour [5092], and [1161] another [3739] unto [1519] dishonour [819]?
²² What if [1487] [1161] God [2316], willing [2309] to shew [1731] his wrath [3709], and [2532] to make [1107] his [846] power [1415] known [1107], endured [5342] with [1722] much [4183] longsuffering [3115] the vessels [4632] of wrath [3709] fitted [2675] to [1519] destruction [684]:
²³ And [2532] that [2443] he might make known [1107] the riches [4149] of his [846] glory [1391] on [1909] the vessels [4632] of mercy [1656], which [3739] he had afore prepared [4282] unto [1519] glory [1391],

³⁰ Moreover [1161] whom [3739] he did predestinate [4309], them [5128] he [2564] also [2532] called [2564]: and [2532] whom [3739] he called [2564], them [5128] he [1344] also [2532] justified [1344]: and [1161] whom [3739] he justified [1344], them [5128] he [1392] also [2532] glorified [1392].

¹⁰ Wherefore [1352] the rather [3123], brethren [80], give diligence [4704] to make [4160] your [5216] calling [2821] and [2532] election [1589] sure [949]: for [1063] if ye do [4160] these things [5023], ye shall [4218] [4417] never [3364] fall [4218] [4417]:

⁷ Be [4105] not [3361] deceived [4105]; God [2316] is [3456] not [3756] mocked [3456]: for [1063] whatsoever [3739] [1437] a man [444] soweth [4687], that [5124] shall he [2325] also [2532] reap [2325].

⁷ For [1063] who [5101] maketh [1252] thee [4571] to differ [1252] from another? and [1161] what [5101] hast thou [2192] that [3739] thou didst [2983] not [3756] receive [2983]? [1161] now if [1499] thou didst receive [2983] it, why [5101] dost thou glory [2744], as [5613] if thou hadst [2983] not [3361] received [2983] it?

⁹ Who [3588] hath saved [4982] us [2248], and [2532] called [2564] us with an holy [40] calling [2821], not [3756] according to [2596] our [2257] works [2041], but [235] according to [2596] his own [2398] purpose [4286] and [2532] grace [5485], which [3588] was given [1325] us [2254] in [1722] Christ [5547] Jesus [2424] before [4253] the world began [5550] [166],

⁴ Who [3748] are [1526] Israelites [2475]; to whom [3739] pertaineth the adoption [5206], and [2532] the glory [1391], and [2532] the covenants [1242], and [2532] the giving of the law [3548], and [2532] the service [2999] of God, and [2532] the promises [1860];
⁵ Whose [3739] are the fathers [3962], and [2532] of [1537] whom [3739] as concerning [2596] the flesh [4561] Christ [5547] came, who [5607] is over [1909] all [3956], God [2316] blessed [2128] for [1519] ever [165]. Amen [281].

² That [3754] I [3427] have [2076] great [3173] heaviness [3077] and [2532] continual [88] sorrow in [3601] my [3450] heart [2588].
³ For [1063] I [1473] could wish [2172] that myself [846] were [1511] accursed [331] from [575] Christ [5547] for [5228] my [3450] brethren [80], my [3450] kinsmen [4773] according [2596] to the flesh [4561]:

¹ I say [3004] the truth [225] in [1722] Christ [5547], I lie [5574] not [3756], my [3450] conscience [4893] also bearing [4828] me [3427] witness [4828] in [1722] the Holy [40] Ghost [4151],

¹⁶ Therefore thus saith [0559] the Lord [0136] GOD [03069], Behold, I lay [03245] in Zion [06726] for a foundation a stone [068], a tried [0976] stone [068], a precious [03368] corner [06438] stone, a sure [03245] foundation [04143]: he that believeth [0539] shall not make haste [02363].

¹⁴ And he shall be for a sanctuary [04720]; but for a stone [068] of stumbling [05063] and for a rock [06697] of offence [04383] to both [08147] the houses [01004] of Israel [03478], for a gin [06341] and for a snare [04170] to the inhabitants [03427] of Jerusalem [03389].

³⁴ And [2532] Simeon [4826] blessed [2127] them [846], and [2532] said [2036] unto [4314] Mary [3137] his [846] mother [3384], Behold [2400], this [3778] child is set [2749] for [1519] the fall [4431] and [2532] rising again [386] of many [4183] in [1722] Israel [2474]; and [2532] for [1519] a sign [4592] which shall be spoken against [483];

¹⁷ And [1161] he beheld [1689] them [846], and said [2036], What [5101] is [2076] this [5124] then [3767] that is written [1125], The stone [3037] which [3739] the builders [3618] rejected [593], the same [3778] is become [1096] the head [2776] of [1519] the corner [1137]?
¹⁸ Whosoever [3956] shall fall [4098] upon [1909] that [1565] stone [3037] shall be broken [4917]; but [1161] on [1909] whomsoever [3739] [302] it shall fall [4098], it will grind [3039] him [846] to powder [3039].

⁴² Jesus [2424] saith [3004] unto them [846], Did ye [314] never [3763] read [314] in [1722] the scriptures [1124], The stone [3037] which [3739] the builders [3618] rejected [593], the same [3778] is become [1096] [1519] the head [2776] of the corner [1137]: this [3778] is [3844] the Lord's [2962] doing [1096], and [2532] it is [2076] marvellous [2298] in [1722] our [2257] eyes [3788]?

⁵ Ye [846] also [2532], as [5613] lively [2198] stones [3037], are built up [3618] a spiritual [4152] house [3624], an holy [40] priesthood [2406], to offer up [399] spiritual [4152] sacrifices [2378], acceptable [2144] to God [2316] by [1223] Jesus [2424] Christ [5547].
⁶ Wherefore [1352] also [2532] it is contained [4023] in [1722] the scripture [1124], Behold [2400], I lay [5087] in [1722] Sion [4622] a chief corner [204] stone [3037], elect [1588], precious [1784]: and [2532] he that believeth [4100] on [1909] him [846] shall [2617] not be [3364] confounded [2617].
⁷ Unto you [5213] therefore [3767] which [3588] believe [4100] he is precious [5092]: but [1161] unto them which be disobedient [544], the stone [3037] which [3739] the builders [3618] disallowed [593], the same [3778] is made [1096] [1519] the head [2776] of the corner [1137],
⁸ And [2532] a stone [3037] of stumbling [4348], and [2532] a rock [4073] of offence [4625], even to them which [3739] stumble [4350] at the word [3056], being disobedient [544]: whereunto [1519] [3739] also [2532] they were appointed [5087].

² And many [07227] of them that sleep [03463] in the dust [06083] of the earth [0127] shall awake [06974], some to everlasting [05769] life [02416], and some to shame [02781] and everlasting [05769] contempt [01860].

⁸ And [2532] a stone [3037] of stumbling [4348], and [2532] a rock [4073] of offence [4625], even to them which [3739] stumble [4350] at the word [3056], being disobedient [544]: whereunto [1519] [3739] also [2532] they were appointed [5087].

²⁰ And are built [2026] upon [1909] the foundation [2310] of the apostles [652] and [2532] prophets [4396], Jesus [2424] Christ [5547] himself [846] being [5607] the chief corner [204] stone;

²² The stone [068] which the builders [01129] refused [03988] is become the head [07218] stone of the corner [06438].

⁴ To [4314] whom [3739] coming [4334], as unto a living [2198] stone [3037], disallowed [593] indeed [3303] of [5259] men [444], but [1161] chosen [1588] of [3844] God [2316], and precious [1784],

²⁹ And [1161] if [1487] thy [4675] right [1188] eye [3788] offend [4624] thee [4571], pluck [1807] it [846] out [1807], and [2532] cast [906] it from [575] thee [4675]: for [1063] it is profitable [4851] for thee [4671] that [2443] one [1520] of thy [4675] members [3196] should perish [622], and [2532] not [3361] that thy [4675] whole [3650] body [4983] should be cast [906] into [1519] hell [1067].

²⁰ And the Redeemer [01350] shall come [0935] to Zion [06726], and unto them that turn [07725] from transgression [06588] in Jacob [03290], saith [05002] the LORD [03068].

¹ Awake [05782], awake [05782]; put on [03847] thy strength [05797], O Zion [06726]; put on [03847] thy beautiful [08597] garments [0899], O Jerusalem [03389], the holy [06944] city [05892]: for henceforth there shall no more [03254] come [0935] into thee the uncircumcised [06189] and the unclean [02931].

²⁷ Zion [06726] shall be redeemed [06299] with judgment [04941], and her converts [07725] with righteousness [06666].

³ For there they that carried us away captive [07617] required [07592] of us a song [01697] [07892]; and they that wasted [08437] us required of us mirth [08057], saying, Sing [07891] us one of the songs [07892] of Zion [06726].

¹³ Thou shalt arise [06965], and have mercy [07355] upon Zion [06726]: for the time [06256] to favour [02603] her, yea, the set time [04150], is come [0935].

¹⁸ Do good [03190] in thy good pleasure [07522] unto Zion [06726]: build [01129] thou the walls [02346] of Jerusalem [03389].

⁶ Yet have I set [05258] my king [04428] upon my holy [06944] hill [02022] of Zion [06726].

² The LORD [03068] loveth [0157] the gates [08179] of Zion [06726] more than all the dwellings [04908] of Jacob [03290].

³⁵ For God [0430] will save [03467] Zion [06726], and will build [01129] the cities [05892] of Judah [03063]: that they may dwell [03427] there, and have it in possession [03423].

¹² Walk about [05437] Zion [06726], and go round about [05362] her: tell [05608] the towers [04026] thereof.

⁵ And the inhabitants [03427] of Jebus [02982] said [0559] to David [01732], Thou shalt not come [0935] hither. Nevertheless David [01732] took [03920] the castle [04686] of Zion [06726], which is the city [05892] of David [01732].
⁶ And David [01732] said [0559], Whosoever smiteth [05221] the Jebusites [02983] first [07223] shall be chief [07218] and captain [08269]. So Joab [03097] the son [01121] of Zeruiah [06870] went [05927] first [07223] up [05927], and was chief [07218].
⁷ And David [01732] dwelt [03427] in the castle [04679]; therefore they called [07121] it the city [05892] of David [01732].
⁸ And he built [01129] the city [05892] round about [05439], even from Millo [04407] round about [05439]: and Joab [03097] repaired [02421] the rest [07605] of the city [05892].

⁶ Wherefore [1352] also [2532] it is contained [4023] in [1722] the scripture [1124], Behold [2400], I lay [5087] in [1722] Sion [4622] a chief corner [204] stone [3037], elect [1588], precious [1784]: and [2532] he that believeth [4100] on [1909] him [846] shall [2617] not be [3364] confounded [2617].

²² The stone [068] which the builders [01129] refused [03988] is become the head [07218] stone of the corner [06438].

⁴ For before the child [05288] shall have knowledge [03045] to cry [07121], My father [01], and my mother [0517], the riches [02428] of Damascus [01834] and the spoil [07998] of Samaria [08111] shall be taken away [05375] before [06440] the king [04428] of Assyria [0804].

²³ But [1161] he turned [4762], and said [2036] unto Peter [4074], Get thee [5217] behind [3694] me [3450], Satan [4567]: thou [1488] art [3754] an offence [4625] unto me [3450]: for thou savourest [5426] not [3756] the things [3588] that be of God [2316], but [235] those that be of men [444].

²⁰ Well [2573]; because of unbelief [570] they were broken off [1575], and [1161] thou [4771] standest [2476] by faith [4102]. Be [5309] not [3361] highminded [5309], but [235] fear [5399]:
²¹ For [1063] if [1487] God [2316] spared [5339] not [3756] the natural [5449] branches [2798] [2596], take heed lest [4458] [3381] he [5339] also [3381] spare [5339] not [3761] thee [4675].
²² Behold [1492] therefore [3767] the goodness [5544] and [2532] severity [663] of God [2316]: on [1909] them which fell [4098] [3303], severity [663]; but [1161] toward [1909] thee [4571], goodness [5544], if [1437] thou continue [1961] in his goodness [5544]: otherwise [1893] thou [4771] also [2532] shalt be cut off [1581].

⁸ That is [5123], They which are the children [5043] of the flesh [4561], these [5023] are not [3756] the children [5043] of God [2316]: but [235] the children [5043] of the promise [1860] are counted [3049] for [1519] the seed [4690].

¹¹ (For [1063] the children being [1080] not yet [3380] born [1080], neither [3366] having done [4238] any [5100] good [18] or [2228] evil [2556], that [2443] the purpose [4286] of God [2316] according [2596] to election [1589] might stand [3306], not [3756] of [1537] works [2041], but [235] of [1537] him that calleth [2564]

²¹ [2228] Hath [2192] not [3756] the potter [2763] power [1849] over the clay [4081], of [1537] the same [846] lump [5445] to [3739] [3303] make [4160] one vessel [4632] unto [1519] honour [5092], and [1161] another [3739] unto [1519] dishonour [819]?

²³ And [2532] that [2443] he might make known [1107] the riches [4149] of his [846] glory [1391] on [1909] the vessels [4632] of mercy [1656], which [3739] he had afore prepared [4282] unto [1519] glory [1391],

²⁴ [3739] Even [2532] us [2248], whom [3739] he hath called [2564], not [3756] of [1537] the Jews [2453] only [3440], but [235] also [2532] of [1537] the Gentiles [1484]?

²⁶ And [2532] it shall come to pass [2071], that in [1722] the place [5117] where [3757] [3739] it was said [4483] unto them [846], Ye [5210] are not [3756] my [3450] people [2992]; there [1563] shall they be called [2564] the children [5207] of the living [2198] God [2316].

²⁵ As he saith [3004] also [2532] in [1722] Osee [5617], I will call [2564] them my [3450] people [2992], which were not [3756] my [3450] people [2992]; and [2532] her beloved [25], which was [25] not [3756] beloved [25].

³⁰ What [5101] shall we say [2046] then [3767]? That [3754] the Gentiles [1484], which [3588] followed [1377] not [3361] after righteousness [1343], have attained [2638] to righteousness [1343], even [1161] the righteousness [1343] which [3588] is of [1537] faith [4102].

¹¹ I say [3004] then [3767], [3361] Have they stumbled [4417] that [2443] they should fall [4098]? God forbid [3361] [1096]: but [235] rather through their [846] fall [3900] salvation [4991] is come unto the Gentiles [1484], for to [1519] provoke [3863] them [846] to jealousy [3863].

¹² Now [1161] if [1487] the fall [3900] of them [846] be the riches [4149] of the world [2889], and [2532] the diminishing [2275] of them [846] the riches [4149] of the Gentiles [1484]; how [4214] much more [3123] their [846] fulness [4138]?

¹⁵ For [1063] if [1487] the casting away [580] of them [846] be the reconciling [2643] of the world [2889], what [5101] shall the receiving [4356] of them be, but [1508] life [2222] from [1537] the dead [3498]?

²² Behold [1492] therefore [3767] the goodness [5544] and [2532] severity [663] of God [2316]: on [1909] them which fell [4098] [3303], severity [663]; but [1161] toward [1909] thee [4571], goodness [5544], if [1437] thou continue [1961] in his goodness [5544]: otherwise [1893] thou [4771] also [2532] shalt be cut off [1581].

¹⁷ And [1161] if some [1536] of the branches [2798] be broken off [1575], and [1161] thou [4771], being [5607] a wild olive tree [65], wert graffed in [1461] among [1722] them [846], and [2532] with [4791] them [1096] partakest [4791] of the root [4491] and [2532] fatness [4096] of the olive tree [1636];

²⁴ For [1063] if [1487] thou [4771] wert cut [1581] out of [1537] the olive tree which is wild [65] by [2596] nature [5449], and [2532] wert graffed [1461] contrary to [3844] nature [5449] into [1519] a good olive tree [2565]: how much [4214] more [3123] shall these [3778], which be the natural [2596] [5449] branches, be graffed into [1461] their own [2398] olive tree [1636]?

³⁰ For [1063] as [5618] [2532] ye [5210] in times past [4218] have not believed [544] God [2316], yet [1161] have [1653] now [3568] obtained mercy [1653] through [5130] their unbelief [543]:

³¹ Even so [3779] have [544] these [3778] also [2532] now [3568] not believed [544], that [2443] through your [5212] mercy [1656] they [846] also [2532] may obtain mercy [1653].

²⁹ For [1063] the gifts [5486] and [2532] calling [2821] of God [2316] are without repentance [278].

²⁸ As concerning [2596] [3303] the gospel [2098], they are enemies [2190] for your sakes [1223] [5209]: but [1161] as touching [2596] the election [1589], they are beloved [27] for [1223] the fathers [3962]' sakes [1223].

²⁷ For [2532] this [3778] is my [3844] [1700] covenant [1242] unto them [846], when [3752] I shall take away [851] their [846] sins [266].

²⁶ And [2532] so [3779] all [3956] Israel [2474] shall be saved [4982]: as [2531] it is written [1125], There shall come [2240] out of [1537] Sion [4622] the Deliverer [4506], and [2532] shall turn away [654] ungodliness [763] from [575] Jacob [2384]:

²⁵ For [1063] I would [2309] not [3756], brethren [80], that ye [5209] should be ignorant [50] of this [5124] mystery [3466], lest [3363] ye should be [5600] wise [5429] in [3844] your own conceits [1438]; that [3754] blindness [4457] in [575] part [3313] is happened [1096] to Israel [2474], until [891] [3739] the fulness [4138] of the Gentiles [1484] be come in [1525].

²³ And [1161] they [1565] also [2532], if [3362] they abide [1961] not [3362] still in unbelief [570], shall be graffed in [1461]: for [1063] God [2316] is [2076] able [1415] to graff [1461] them [846] in [1461] again [3825].

¹⁶ For [1161] if [1487] the firstfruit [536] be holy [40], the lump [5445] is also [2532] holy: and [2532] if [1487] the root [4491] be holy [40], so [2532] are the branches [2798].

¹ I say [3004] then [3767], [3361] Hath [683] God [2316] cast away [683] his [846] people [2992]? God forbid [3361] [1096]. For [1063] I [1473] also [2532] am [1510] an Israelite [2475], of [1537] the seed [4690] of Abraham [11], of the tribe [5443] of Benjamin [958].

³ For [1063] I [1473] could wish [2172] that myself [846] were [1511] accursed [331] from [575] Christ [5547] for [5228] my [3450] brethren [80], my [3450] kinsmen [4773] according [2596] to the flesh [4561]:

² That [3754] I [3427] have [2076] great [3173] heaviness [3077] and [2532] continual [88] sorrow in [3601] my [3450] heart [2588].

²² What if [1487] [1161] God [2316], willing [2309] to shew [1731] his wrath [3709], and [2532] to make [1107] his [846] power [1415] known [1107], endured [5342] with [1722] much [4183] longsuffering [3115] the vessels [4632] of wrath [3709] fitted [2675] to [1519] destruction [684]:

³¹ But [1161] Israel [2474], which followed [1377] after the law [3551] of righteousness [1343], hath [5348] not [3756] attained [5348] to [1519] the law [3551] of righteousness [1343].

³² Wherefore [1302]? Because [3754] they sought it not [3756] by [1537] faith [4102], but [235] as [5613] it were by [1537] the works [2041] of the law [3551]. For [1063] they stumbled [4350] at that stumblingstone [3037] [4348];

³ For [1063] they being ignorant [50] of God's [2316] righteousness [1343], and [2532] going about [2212] to establish [2476] their own [2398] righteousness [1343], have [5293] not [3756] submitted themselves [5293] unto the righteousness [1343] of God [2316].

²¹ But [1161] to [4314] Israel [2474] he saith [3004], All [3650] day long [2250] I have stretched forth [1600] my [3450] hands [5495] unto [4314] a disobedient [544] and [2532] gainsaying [483] people [2992].

¹⁹ Thou wilt say [2046] then [3767], The branches [2798] were broken off [1575], that [2443] I [1473] might be graffed in [1461].

²⁰ Well [2573]; because of unbelief [570] they were broken off [1575], and [1161] thou [4771] standest [2476] by faith [4102]. Be [5309] not [3361] highminded [5309], but [235] fear [5399]:

²¹ For [1063] if [1487] God [2316] spared [5339] not [3756] the natural [5449] branches [2798] [2596], take heed lest [4458] [3381] he [5339] also [3381] spare [5339] not [3761] thee [4675].

³¹ Even so [3779] have [544] these [3778] also [2532] now [3568] not believed [544], that [2443] through your [5212] mercy [1656] they [846] also [2532] may obtain mercy [1653].

³¹ But [1161] Israel [2474], which followed [1377] after the law [3551] of righteousness [1343], hath [5348] not [3756] attained [5348] to [1519] the law [3551] of righteousness [1343].

²⁴ [3739] Even [2532] us [2248], whom [3739] he hath called [2564], not [3756] of [1537] the Jews [2453] only [3440], but [235] also [2532] of [1537] the Gentiles [1484]?

²³ And the LORD [03068] said [0559] unto her, Two [08147] nations [01471] are in thy womb [0990], and two manner [08147] of people [03816] shall be separated [06504] from thy bowels [04578]; and the one people [03816] shall be stronger [0553] than the other people [03816]; and the elder [07227] shall serve [05647] the younger [06810].

²⁴ [3739] Even [2532] us [2248], whom [3739] he hath called [2564], not [3756] of [1537] the Jews [2453] only [3440], but [235] also [2532] of [1537] the Gentiles [1484]?

² That [3754] I [3427] have [2076] great [3173] heaviness [3077] and [2532] continual [88] sorrow in [3601] my [3450] heart [2588].

⁵ Whose [3739] are the fathers [3962], and [2532] of [1537] whom [3739] as concerning [2596] the flesh [4561] Christ [5547] came, who [5607] is over [1909] all [3956], God [2316] blessed [2128] for [1519] ever [165]. Amen [281].

¹⁷ For [1063] therein [1722] [846] is [601] the righteousness [1343] of God [2316] revealed [601] from [1537] faith [4102] to [1519] faith [4102]: as [2531] it is written [1125], [1161] The just [1342] shall live [2198] by [1537] faith [4102].

¹⁶ For [1063] I am [1870] not [3756] ashamed [1870] of the gospel [2098] of Christ [5547]: for [1063] it is [2076] the power [1411] of God [2316] unto [1519] salvation [4991] to every one [3956] that believeth [4100]; to the Jew [2453] first [4412], and [5037] also [2532] to the Greek [1672].