What Is Romans 9 About?
- Thread starter DevotiontoBible
- Start date
-
Christian Chat is a moderated online Christian community allowing Christians around the world to fellowship with each other in real time chat via webcam, voice, and text, with the Christian Chat app. You can also start or participate in a Bible-based discussion here in the Christian Chat Forums, where members can also share with each other their own videos, pictures, or favorite Christian music.
If you are a Christian and need encouragement and fellowship, we're here for you! If you are not a Christian but interested in knowing more about Jesus our Lord, you're also welcome! Want to know what the Bible says, and how you can apply it to your life? Join us!
To make new Christian friends now around the world, click here to join Christian Chat.
Except of course this;
[FONT="]29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.[/FONT]
[FONT="]30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.[/FONT]
[FONT="]29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.[/FONT]
[FONT="]30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.[/FONT]
Septuagint is older than your Hebrew version. So I will prefer this reading.
Septuagint is much more about Christ than Hebrew OT. I ordered English translation of the LXX this Christmas and I am founding prophecies and references to Christ I have never read about in the modern OT.
Now I understand why was the LXX "the Bible" of the apostolic church and why were so many people believing Jesus is the promised Christ based on the OT.
Septuagint is much more about Christ than Hebrew OT. I ordered English translation of the LXX this Christmas and I am founding prophecies and references to Christ I have never read about in the modern OT.
Now I understand why was the LXX "the Bible" of the apostolic church and why were so many people believing Jesus is the promised Christ based on the OT.
Last edited:
Not "or" both. By the faithfulness of Christ we live by the Faith of Christ. For we are dead nevertheless we live yet not us but Christ liveth in us and the life we now live in the flesh we live by the Faith of the Son of GOD. Not of the Letter but in the fleshly Tables of our Hearts.
For righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ (Anointed; GOD's commands and statutes written in the Book of the Law. In other words the Word; the Divine utterances) down from above
Or, Who shall descend into the deep? (that is, to bring up Christ (Anointed; GOD's commands and statutes written in the Book of the Law. In other words the Word; the Divine utterances) again from the dead.) But what saith it? The word (the Divine utterances; Christ; GOD's commands and statutes written in the Book of the Law.) is nigh thee, even in thy mouth, in thy heart and in thy hand: (that thou mayest do it) that is the word of faith, which we preach.
(Romans 10:6-8; Deut 30:10-14 Masoretic, LXX)
.
For righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ (Anointed; GOD's commands and statutes written in the Book of the Law. In other words the Word; the Divine utterances) down from above
Or, Who shall descend into the deep? (that is, to bring up Christ (Anointed; GOD's commands and statutes written in the Book of the Law. In other words the Word; the Divine utterances) again from the dead.) But what saith it? The word (the Divine utterances; Christ; GOD's commands and statutes written in the Book of the Law.) is nigh thee, even in thy mouth, in thy heart and in thy hand: (that thou mayest do it) that is the word of faith, which we preach.(Romans 10:6-8; Deut 30:10-14 Masoretic, LXX)
.
Not "or" both. By the faithfulness of Christ we live by the Faith of Christ. For we are dead nevertheless we live yet not us but Christ liveth in us and the life we now live in the flesh we live by the Faith of the Son of GOD. Not of the Letter but in the fleshly Tables of our Hearts.
For righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ (Anointed; GOD's commands and statutes written in the Book of the Law. In other words the Word; the Divine utterances) down from above Or, Who shall descend into the deep? (that is, to bring up Christ (Anointed; GOD's commands and statutes written in the Book of the Law. In other words the Word; the Divine utterances) again from the dead.) But what saith it? The word (the Divine utterances; Christ; GOD's commands and statutes written in the Book of the Law.) is nigh thee, even in thy mouth, in thy heart and in thy hand: (that thou mayest do it) that is the word of faith, which we preach.
(Romans 10:6-8; Deut 30:10-14 Masoretic, LXX)
.
For righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ (Anointed; GOD's commands and statutes written in the Book of the Law. In other words the Word; the Divine utterances) down from above
Or, Who shall descend into the deep? (that is, to bring up Christ (Anointed; GOD's commands and statutes written in the Book of the Law. In other words the Word; the Divine utterances) again from the dead.) But what saith it? The word (the Divine utterances; Christ; GOD's commands and statutes written in the Book of the Law.) is nigh thee, even in thy mouth, in thy heart and in thy hand: (that thou mayest do it) that is the word of faith, which we preach.(Romans 10:6-8; Deut 30:10-14 Masoretic, LXX)
.
I get it too, brother, it is a tough chapter!
To just write it off in that manner, as if it were handled properly, as if it were that simple is what a person should take issue with. The entire objective of the statement was apparently to do that, and put others who know God's electing Sovereignty in their place as if God does not do as the text says.
Of course his statement hardly did any of this. The disingenuous nature and pretense of the comment begged to be addressed.
No offense, but I've not witnessed any non-Cal rebut the Reformed position, and I've read and listened to many who have tried. I'm talking some good godly men, but they all fall short. People imho are afraid to let God be God in all his glory, they are instead offended by this.
To just write it off in that manner, as if it were handled properly, as if it were that simple is what a person should take issue with. The entire objective of the statement was apparently to do that, and put others who know God's electing Sovereignty in their place as if God does not do as the text says.
Of course his statement hardly did any of this. The disingenuous nature and pretense of the comment begged to be addressed.
No offense, but I've not witnessed any non-Cal rebut the Reformed position, and I've read and listened to many who have tried. I'm talking some good godly men, but they all fall short. People imho are afraid to let God be God in all his glory, they are instead offended by this.
1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
[I say the truth in Christ, I lie not] This is one of the most solemn oaths any man can possibly take. He appeals to Christ as the searcher of hearts that he tells the truth; asserts that his conscience was free from all guile in this matter, and that the Holy Spirit bore him testimony that what he said was true. Hence, we find that the testimony of a man's own conscience, and the testimony of the Holy Spirit, are two distinct things, and that the apostle had both at the same time.
Since the apostle had still remaining a very awful part of his commission to execute, namely, to declare to the Jews not only that God had "chosen the Gentiles", but had rejected them because they had rejected Christ and his Gospel, it was necessary that he should assure them that however he had been persecuted by them because he had embraced the Gospel, yet it was so far from being a gratification to him that they had now fallen under the displeasure of God, that it was a subject of continual distress to his mind, and that it produced in him great heaviness and continual sorrow.
(from Adam Clarke's Commentary, in public domain via E-sword)
2 That I have great heaviness and continual sorrow in my heart.
3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
Verses 2-3: Paul is so grieved that the majority of the Jewish people have rejected Jesus, that he would willingly endure the wrath of God on their behalf, if that were possible. But, he recognizes that it is not possible.
4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service [ ], and the promises;
[ ] The words ‘of God’ are absent from the Greek text and were added by the translators without support.
to whom pertaineth the adoption, (See Ex 4:22.) {Return to: Ro 11:17 }
and the glory, God’s divine presence (See Ex 13:21.)
and the covenants,
(See: Ge 12:3, Ge 17:21, Ge 28:20-22, Ex 34:10, Lv 26:1-9, Dt 29:1-13.)
and the giving of the law, (See Dt 30:10.)
and the service I believe this refers to the gathering to worship three times each day, during the first six days of the week; Friday nights and Saturdays for the Sabbath; and during the appointed times of Lv 23:2-41, in the synagogue,
and the promises; scattered throughout the OT and too numerous to list.
{Return to: Mal 1:2 } 5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
Whose of the Israelites
the fathers specifically Abraham, Isaac, and Jacob.
of whom as concerning the flesh Christ came, (See Lk 3:23-34.)
6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
Not as though the word of God hath taken none effect. God’s promises to Abraham, Isaac, and Jacob have not failed.
For they are not all Israel, which are of Israel:
First: the words “cut off from Israel, “cut off from the assembly of Israel”, or “cut off from among his people” occur 28 times in the law.
Second: Idolatry separates the idolater from Israel. (See Dt 6:14-15)
Third: Deuteronomy chapters 27 and 28 indicate an expectation of a lifestyle of obedience.
Hence we may conclude that only those, among the nation of Israel, who have a sincere desire to live a life pleasing to God are, from Paul’s point of view, part of Israel.
7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
9 For this is the word of promise, At this time will I come, and Sara shall have a son.
10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth
the purpose of God according to election “We cannot avoid the doctrine of election, nor can we reconcile God’s sovereign election with man’s free will. Both are true”
(from J. Vernon McGee’s radio comments on Ro 9:14.)
It must be remembered that God is eternal and not bounded by time. God knew everything that both Esau and Jacob would do before they were born. So, nothing precludes God from basing His sovereign election on both men’s life choices; nor does anything preclude God from electing without considering their life choices. God does not (nor is He obliged to) operate within the limits of our understanding.
12 It was said unto her, The elder shall serve the younger.
See Ge 25:23.
13 As it is written, Jacob have I loved, but Esau have I hated.
but Esau have I hated. Hated in both Greek and in English can mean either despised, or loved less, as in Lk 14:26. I believe that hate here means to abhor or detest.
See Mal 1:2-3.
14 What shall we say then? Is there unrighteousness with God? God forbid.
[What shall we say then?] What conclusion shall we draw from these acknowledged facts, and from these positive declarations of Scripture.
[Is there unrighteousness with God?] Does God do injustice or wrong? This charge has often been brought against the doctrine here advanced. But this charge the apostle strongly repels. He meets it by further showing that it is the doctrine explicitly taught in the Old Testament (Rom 9:15, 17), and that it is founded on the principles of equity, and on just views of the sovereignty of God; Rom 9:19-23.
(from Barnes' Notes, in public domain via E-Sword)
15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
[For he saith to Moses] Ex 33:19.
[I will have mercy] This is said by God when he declared expressly that he would make all his goodness pass before Moses (Ex 33:19), and when, therefore, it was regarded, not as a proof of stern and inexorable justice, but as "the very proof of his benevolence," and the highest which he thought proper to exhibit. When people, therefore, under the influence of an unrenewed and hosthe heart, charge this as an unjust and arbitrary proceeding, they are resisting and perverting what God regards as the very demonstration of his benevolence. The sense of the passage clearly is, that he would choose the objects of his favor, and bestow his mercies as he chose. None of the human race deserved his favor; and he had a right to pardon whom he pleased, and to save people on his own terms, and according to his sovereign will and pleasure.
[On whom I will have mercy] On whom I choose to bestow mercy. The mode he does not explain. But there could not be a more positive declaration of these truths,
(1) That he does it as a sovereign, without giving an account of the reason of his choice to any.
(2) That he does it without regard to any claim on the part of man; or that man is regarded as destitute of merit, and as having no right to his mercy.
(3) That he will do it to any extent which he pleases, and in whatever time and manner may best accord with his own good pleasure.
(4) That he has regard to a definite number and that on that number he intends to bestow eternal life; and,
(5) That no one has a right to complain. It is proof of his benevolence that any are saved; and where none have a claim, where all are justly condemned, he has a right to pardon whom he pleases. The executive of a country may select any number of criminals whom he may see fit to pardon, or who may be forgiven in consistency with the supremacy of the laws and the welfare of the community and none has a right to complain, but every good citizen should rejoice that any may be pardoned with safety. So in the moral world, and under the administration of its holy Sovereign, it should be a matter of joy that any can be pardoned and saved; and not a subject of murmuring and complaint that those who shall finally deserve to die shall be consigned to woe.
(from Barnes' Notes, in Public Domain via E-Sword.) {Return to: verse 14 }
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
[So then] It follows as a consequence from this statement of God to Moses. Or it is a doctrine established by that statement.
[Not of him that willeth] This does not mean that he that becomes a Christian, and is saved, does not choose eternal life; or is not made willing; or that he is compelled to enter heaven against his own choice. It is true that people by nature have no desire of holiness, and do not choose eternal life. But the effect of the influences of God's Spirit on the heart is to make it "willing in the day of his power;" Ps 110:3 The meaning here is evidently, that eternal life is not bestowed because man had any original willingness or disposition to be saved; it is not because he commences the work, and is himself disposed to it; but it is because God inclines him to it, and disposes him to seek for mercy, and then confers it in his own way. The word "willeth" here denotes wish or desire.
[Nor of him that runneth] This denotes "strenuous, intense effort," as when a man is anxious to obtain an object, or hastens from danger. The meaning is not that the sinner does not make an effort to be saved; nor that all who become Christians do not "in fact" strive to enter into the kingdom, or earnestly desire salvation, for the Scriptures teach the contrary; Luke 16:16, 13:24. There is no effort more intense and persevering, no struggle more arduous or agonizing, than when a sinner seeks eternal life. Nor does it mean that they who strive in a proper way, and with proper effort, shall not obtain eternal life;
Matt 7:7. But the sense is,
(1) That the sinner would not put forth any effort himself. If left to his own course, he would never seek to be saved.
(2) That he is pardoned, not "on account" of his effort; not because he makes an exertion; but because God chooses to pardon him.
There is no merit in his anxiety, and prayers, and agony, on account of which God would forgive him; but he is still dependent on the mere mercy of God to save or destroy him at his will. The sinner, however anxious he may be, and however much or long he may strive, does not bring God under an obligation to pardon him any more than the condemned criminal, trembling with the fear of execution, and the consciousness of crime, lays the judge or the jury under an obligation to accquit him. This fact, it is of great importance for an awakened sinner to know. Deeply anxious he should be, but there is no merit in his distress. Pray he should, but there is no merit in his prayers. Weep and strive he may, but in this there is no ground of claim on God for pardon; and, after all, he is dependent on his mere sovereign mercy, as a lost, ruined, and helpless sinner, to be saved or lost at his will.
(from Barnes' Notes, in public domain via E-Sword)
17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
For the scripture saith unto Pharaoh, (See Ex 9:16, Ro 9:14 .)
18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
Verses 18-22: state that it is within God’s prerogative to create people for the purpose of destroying them; and this is certainly true; but it does NOT suggest that God actually works this way. The idea is stated hypothetically. Likewise, it is not my place to insist that He does not work this way; it is only my role to point out that recognizing that something as being within God’s prerogative does not obligate God to work that way. It is within my prerogative to break all the windows in my home; but I am not about to exercise that prerogative. {Return to: Is 45:9 }
23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
25 As he saith also in Hosea, I will call them my people, which were not my people; and her beloved, which was not beloved.
Hosea ( (Ὠσηὲ) even in Greek would be pronounced ‘Ho see eh’; but this is a transliteration of (הוֺשֵׁעַ) pronounced ‘ho shee ah’, which is rendered as Hosea in the OT. Since both OT and NT refer to the same man, there should be some consistency in translation.
As he saith also in Hosea, (See Ho 2:23.)
26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
This verse quotes Ho 1:10.
Both the verse cited here and that cited in the previous verse do not speak of extending salvation to the Gentiles; but, rather, they speak of restoration of Israel.
(See Ho 1:6-10, Ho 2:19-23.) 27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
(See Is 10:22-23.) Even after God’s miraculous defeat of Senacherib’s army, most of Israel, including Judah, remained apostate; likewise, after the miraculous life, and resurrection of Jesus, most of Israel remained apostate,
28 For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
This is a quote of Is 10:23 from the Septuigent.
{Return to: Is 10:20 }
29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
And as Esaias said before, (See Is 1:9.)
Lord of Sabaoth means Lord of Hosts; Sabaoth is the Hebrew word which is translated as Hosts in Is 1:9.
left us a seed, is translated as ‘left unto us a very small remnant’ in Is 1:9.
seed NT:4690 σπέρμα, σπέρματος, τό (σπείρω, which see), from Homer down, Hebrew זֶרַע, the seed (from which anything springs); a. from which a plant germinates; a. properly, the seed i. e. the grain or kernel which contains within itself the germ of the future plant: plural, Matt 13:32,
Mark 4:31, 1 Cor 15:38 (Ex 16:31; 1 Sam 8:15); the singular is used collectively of the grains or kernels sown: Matt 13:24, 27, 37; 2 Cor 9:10 (here L Tr spo/ro$). b. metaphorically, a seed i. e. a residue. or a few survivors reserved as the germ of a new race (just as seed is kept from the harvest for the sowing), Rom 9:29
(excerpted from Thayer's Greek Lexicon, PC Study Bible formatted Electronic Database. Copyright © 2006 by Biblesoft, Inc. All rights reserved.)
we had been as Sodoma, and been made like unto Gomorrha. We would have been totally destroyed.
30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
[What shall we say then?] What conclusion shall we draw from the previous train of remarks? To what results have we come by the passages adduced from the Old Testament? This question is asked preparatory to his summing up the argument; and he had so stated the argument that the conclusion which he was about to draw was inevitable.
[The Gentiles] That many of the Gentiles; or that the way was open for them, and many of them "had actually" embraced the righteousness of faith. This Epistle was written as late as the year 57 (see Introduction), and at that time multitudes of pagans had embraced the Christian religion.
[Which followed not after righteousness] The apostle does not mean that none of the pagans had any solicitude about right and wrong, or that there were no anxious inquiries among them; but he intends particularly to place them in contrast with the Jew. They had not made it their main object to justify themselves; they were not filled with prejudice and pride as the Jews were, who supposed that they had complied with the Law, and who felt no need of any other justification; they were sinners, and they felt it, and had no such mighty obstacle in a system of self-righteousness to overcome as the Jew had. Still it was true that they were excessively wicked, and that the prevailing characteristic among them was that they did not follow after righteousness; see Rom 1 The word "followed" here often denotes to pursue with intense energy, as a hunter pursues his game, or a man pursues a flying enemy. The Jews had sought righteousness in that way; the Gentiles had not. The word "righteousness" here means the same as justification. The Gentiles, which sought not justification, have obtained justification.
[Have attained to righteousness] Have become justified. This was a matter of fact; and this was what the prophet had predicted. The apostle does not say that the sins of the Gentiles, or their indifference to the subject, was any reason why God justified them, or that people would be as safe in sin as in attempting to seek for salvation. He establishes the doctrine, indeed, that God is a sovereign; but still it is implied that the gospel did not have the special obstacle to contend with among the Gentiles that it had among the Jews. There was less pride, obstinacy, self-confidence; and people were more easily brought "to see" that they were sinners, and to feel their need of a Saviour. Though God dispenses his favors as a sovereign, and though all are opposed by nature to the gospel, yet it is always true that the gospel finds more obstacles among some people than among others. This was a most cutting and humbling doctrine to the pride of a Jew; and it is no wonder, therefore, that the apostle guarded it as he did.
[Which is of faith] Justification by faith in Christ; see the note at Rom 1:17.
[Barnes note at Ro 1:17 was not cited M.R.] (from Barnes' Notes, in public domain via E-Sword)
I am in substantial agreement with Barnes or I would not have cited him; however, in his section on [The Gentiles], I believe he is mistaken in dating the epistle as late as 57. Since Claudius was not hostile to Christianity, and Nero was very hostile to Christianity, it is almost certain that Paul’s appeal to Caesar was during the reign of Claudius; especially in light of the fact that it is generally agreed that he lived well into the sixties and was likely released from his first imprisonment. Claudius was murdered in 57 A.D., so Paul’s hearing must have occurred in 56 or 57 A.D. Romans was probably written from Corinth before 53-54 A.D. While McClintock and Strong consider Festus to be appointed by Nero, no earlier than 62 A.D.; International Standard Bible Encyclopedia, and Schaff/Herzog both date his accession as early as 55 AD under Claudius. M.R.
(See Ac 25:11-12.) In Ac 18:2 we find a strong indication that Paul’s stay in Corinth may have begun as early as 49 A.D. {Return to: Ro 1:32, 1Co 3:4 }
31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
[But Israel] The Jews. The apostle does not mean to affirm that none of the Jews had obtained mercy, but that "as a people," or acting according to the prevalent principles of the nation to work out their own righteousness, they had not obtained it.
[Which followed after the law of righteousness] The phrase, "the law of righteousness," means the law of justice, or "the just law." That Law demands perfect purity; and even its external observance demanded holiness. The Jews supposed that they rendered such ojedience to that Law as to constitute "a meritorious" ground of justification. This they had "followed after," that is, pursued zealously and unremittingly. The reason why they did not obtain justification in that way is fully stated in
Rom 1:1-3:31 where it is shown that the Law demands perfect compliance with its precepts; and that Jews, as well as Gentiles, had altogether failed in rendering such compliance.
[Hath not attained to the law of righteousness] They have not come to yield true obedience to the Law, even though imperfect; not such obedience as to give evidence that they have been justified. We may remark here,
(1) That no conclusion could have been more humbling to a Jew than this. It constituted the whole of the prevalent religion, and was the object of their incessant toils.
(2) As they made the experiment fully, and failed: as they had the best advantages for it, and did not succeed, but reared only a miserable and delusive system of self-righteousness (Phil 3:4-9it follows, that all similar experiments must fail, and that none now can be justified by the Law.
(3) Thousands fail in the same attempt. They seek to justify themselves before God. They attempt to weave a righteousness of their own. The moral man does this. The immoral man attempts it as much as the moral man, and is as confident in his own righteousness. The troubled sinner does this; and this it is which keeps him so long from the cross of Christ. All this must be renounced; and man must come as a poor, lost, ruined sinner, and throw himself upon the mere mercy of God in Christ for justification and life.
(from Barnes' Notes, in public domain via E-Sword)
32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
See Ep 2:8-9.
33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
This is a partial quote from the Septuigent, which varies slightly from the Masoretic text. of Is 28:16, which includes part of Is 8:14, and Is 45:17.
It was not unusual in first century rabbinics to combine parts of two or more verses to teach a concept. It was considered acceptable as long as the intent of all verses used was not perverted. That is certainly the case here.
{Return to: 2Sa 22:2, Is 28:16, Ro 10:11 }
25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
25 As he saith also in Hosea, I will call them my people, which were not my people; and her beloved, which was not beloved.
Hosea ( (Ὠσηὲ) even in Greek would be pronounced ‘Ho see eh’; but this is a transliteration of (הוֺשֵׁעַ) pronounced ‘ho shee ah’, which is rendered as Hosea in the OT. Since both OT and NT refer to the same man, there should be some consistency in translation.
As he saith also in Hosea, (See Ho 2:23.)
26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
This verse quotes Ho 1:10.
Both the verse cited here and that cited in the previous verse do not speak of extending salvation to the Gentiles; but, rather, they speak of restoration of Israel.
(See Ho 1:6-10, Ho 2:19-23.) 27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
(See Is 10:22-23.) Even after God’s miraculous defeat of Senacherib’s army, most of Israel, including Judah, remained apostate; likewise, after the miraculous life, and resurrection of Jesus, most of Israel remained apostate,
28 For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
This is a quote of Is 10:23 from the Septuigent.
{Return to: Is 10:20 }
29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
And as Esaias said before, (See Is 1:9.)
Lord of Sabaoth means Lord of Hosts; Sabaoth is the Hebrew word which is translated as Hosts in Is 1:9.
left us a seed, is translated as ‘left unto us a very small remnant’ in Is 1:9.
seed NT:4690 σπέρμα, σπέρματος, τό (σπείρω, which see), from Homer down, Hebrew זֶרַע, the seed (from which anything springs); a. from which a plant germinates; a. properly, the seed i. e. the grain or kernel which contains within itself the germ of the future plant: plural, Matt 13:32,
Mark 4:31, 1 Cor 15:38 (Ex 16:31; 1 Sam 8:15); the singular is used collectively of the grains or kernels sown: Matt 13:24, 27, 37; 2 Cor 9:10 (here L Tr spo/ro$). b. metaphorically, a seed i. e. a residue. or a few survivors reserved as the germ of a new race (just as seed is kept from the harvest for the sowing), Rom 9:29
(excerpted from Thayer's Greek Lexicon, PC Study Bible formatted Electronic Database. Copyright © 2006 by Biblesoft, Inc. All rights reserved.)
we had been as Sodoma, and been made like unto Gomorrha. We would have been totally destroyed.
30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
[What shall we say then?] What conclusion shall we draw from the previous train of remarks? To what results have we come by the passages adduced from the Old Testament? This question is asked preparatory to his summing up the argument; and he had so stated the argument that the conclusion which he was about to draw was inevitable.
[The Gentiles] That many of the Gentiles; or that the way was open for them, and many of them "had actually" embraced the righteousness of faith. This Epistle was written as late as the year 57 (see Introduction), and at that time multitudes of pagans had embraced the Christian religion.
[Which followed not after righteousness] The apostle does not mean that none of the pagans had any solicitude about right and wrong, or that there were no anxious inquiries among them; but he intends particularly to place them in contrast with the Jew. They had not made it their main object to justify themselves; they were not filled with prejudice and pride as the Jews were, who supposed that they had complied with the Law, and who felt no need of any other justification; they were sinners, and they felt it, and had no such mighty obstacle in a system of self-righteousness to overcome as the Jew had. Still it was true that they were excessively wicked, and that the prevailing characteristic among them was that they did not follow after righteousness; see Rom 1 The word "followed" here often denotes to pursue with intense energy, as a hunter pursues his game, or a man pursues a flying enemy. The Jews had sought righteousness in that way; the Gentiles had not. The word "righteousness" here means the same as justification. The Gentiles, which sought not justification, have obtained justification.
[Have attained to righteousness] Have become justified. This was a matter of fact; and this was what the prophet had predicted. The apostle does not say that the sins of the Gentiles, or their indifference to the subject, was any reason why God justified them, or that people would be as safe in sin as in attempting to seek for salvation. He establishes the doctrine, indeed, that God is a sovereign; but still it is implied that the gospel did not have the special obstacle to contend with among the Gentiles that it had among the Jews. There was less pride, obstinacy, self-confidence; and people were more easily brought "to see" that they were sinners, and to feel their need of a Saviour. Though God dispenses his favors as a sovereign, and though all are opposed by nature to the gospel, yet it is always true that the gospel finds more obstacles among some people than among others. This was a most cutting and humbling doctrine to the pride of a Jew; and it is no wonder, therefore, that the apostle guarded it as he did.
[Which is of faith] Justification by faith in Christ; see the note at Rom 1:17.
[Barnes note at Ro 1:17 was not cited M.R.] (from Barnes' Notes, in public domain via E-Sword)
I am in substantial agreement with Barnes or I would not have cited him; however, in his section on [The Gentiles], I believe he is mistaken in dating the epistle as late as 57. Since Claudius was not hostile to Christianity, and Nero was very hostile to Christianity, it is almost certain that Paul’s appeal to Caesar was during the reign of Claudius; especially in light of the fact that it is generally agreed that he lived well into the sixties and was likely released from his first imprisonment. Claudius was murdered in 57 A.D., so Paul’s hearing must have occurred in 56 or 57 A.D. Romans was probably written from Corinth before 53-54 A.D. While McClintock and Strong consider Festus to be appointed by Nero, no earlier than 62 A.D.; International Standard Bible Encyclopedia, and Schaff/Herzog both date his accession as early as 55 AD under Claudius. M.R.
(See Ac 25:11-12.) In Ac 18:2 we find a strong indication that Paul’s stay in Corinth may have begun as early as 49 A.D. {Return to: Ro 1:32, 1Co 3:4 }
31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
[But Israel] The Jews. The apostle does not mean to affirm that none of the Jews had obtained mercy, but that "as a people," or acting according to the prevalent principles of the nation to work out their own righteousness, they had not obtained it.
[Which followed after the law of righteousness] The phrase, "the law of righteousness," means the law of justice, or "the just law." That Law demands perfect purity; and even its external observance demanded holiness. The Jews supposed that they rendered such ojedience to that Law as to constitute "a meritorious" ground of justification. This they had "followed after," that is, pursued zealously and unremittingly. The reason why they did not obtain justification in that way is fully stated in
Rom 1:1-3:31 where it is shown that the Law demands perfect compliance with its precepts; and that Jews, as well as Gentiles, had altogether failed in rendering such compliance.
[Hath not attained to the law of righteousness] They have not come to yield true obedience to the Law, even though imperfect; not such obedience as to give evidence that they have been justified. We may remark here,
(1) That no conclusion could have been more humbling to a Jew than this. It constituted the whole of the prevalent religion, and was the object of their incessant toils.
(2) As they made the experiment fully, and failed: as they had the best advantages for it, and did not succeed, but reared only a miserable and delusive system of self-righteousness (Phil 3:4-9
it follows, that all similar experiments must fail, and that none now can be justified by the Law.(3) Thousands fail in the same attempt. They seek to justify themselves before God. They attempt to weave a righteousness of their own. The moral man does this. The immoral man attempts it as much as the moral man, and is as confident in his own righteousness. The troubled sinner does this; and this it is which keeps him so long from the cross of Christ. All this must be renounced; and man must come as a poor, lost, ruined sinner, and throw himself upon the mere mercy of God in Christ for justification and life.
(from Barnes' Notes, in public domain via E-Sword)
32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
See Ep 2:8-9.
33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
This is a partial quote from the Septuigent, which varies slightly from the Masoretic text. of Is 28:16, which includes part of Is 8:14, and Is 45:17.
It was not unusual in first century rabbinics to combine parts of two or more verses to teach a concept. It was considered acceptable as long as the intent of all verses used was not perverted. That is certainly the case here.
{Return to: 2Sa 22:2, Is 28:16, Ro 10:11 }
Perversion of scripture does not glorify God.
The man who will not humble himself before God will remain lost. Jesus humbled Himself to die on the cross.
John 3:19-21 makes it crystal clear. Come to the Light make your sin manifest confessing and repenting before God or turn from the Light and depart into eternal condemnation.
For the cause of Christ
Roger
The man who will not humble himself before God will remain lost. Jesus humbled Himself to die on the cross.
John 3:19-21 makes it crystal clear. Come to the Light make your sin manifest confessing and repenting before God or turn from the Light and depart into eternal condemnation.
For the cause of Christ
Roger
E
God loved the world. Not just the elect. That is what the topic of the Bible is. God loved his creation so much, knowing they would rebel and reject him as God of their life. He decided to create them anyway. Putting into motion the redemption which would overcome the curse.
Everything he did was for that purpose. From playing all men under Adam, so all could be saved.
For giving the law. Which would be a tutor to lead people to christ
For sending his son to do for the whole world. That salvation could be given to all.
It is NOT just for the elect. However, Only the elect will get to enjoy it. Why? Because thats Gods will. What was Gods will? Thast “all who see and believe” will be saved, and non will be lost. But all will be ressurected”