King James Version
Romans 9
33 verses with commentary
God's Sovereign Choice
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
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KJV Study Commentary
<strong>I say the truth in Christ, I lie not</strong>—Paul opens with solemn attestation (<em>alētheian legō en Christō</em>, ἀλήθειαν λέγω ἐν Χριστῷ), invoking Christ as witness to his truthfulness. <strong>My conscience also bearing me witness in the Holy Ghost</strong> adds triple testimony: his word, his conscience (<em>syneidēsis</em>, συνείδησις), and the Spirit's internal witness. This rhet...
Read full commentary →Ellicott’s Commentary for English Readers
(1-5) My heart bleeds for Israel, my country, that highly-privileged people. I could fain have changed places with them, and been myself cut off from Christ, if only they might have been saved.
(1) **I say the truth in Christ.**—The meaning of this expression seems to be, “From the bottom of my soul, in the most sacred part of my being, as a Christian man united to Christ, I make this solemn assev...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**4-5. Now to him that worketh--**as a servant for wages.
**is the reward not reckoned of grace--**as a matter of favor.
**but of debt--**as a matter of right.
Matthew Henry’s Concise Commentary
Chapter 9
Chapter Outline
The apostle's concern that his countrymen were strangers to the gospel.
(1-5)
The promises are made good to the spiritual seed of Abraham.
(6-13)
Answers to objections against God's sovereign conduct, in exercising mercy and justice.
(14-24)
This sovereignty is in God's dealing both with Jews and Gentiles.
(25-29)
The falling short of...
Read full commentary →That I have great heaviness and continual sorrow in my heart.
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KJV Study Commentary
<strong>Great heaviness and continual sorrow in my heart</strong> (<em>lypē megalē kai adialeiptos odynē</em>, λύπη μεγάλη καὶ ἀδιάλειπτος ὀδύνη)—the language intensifies: 'great grief' and 'unceasing anguish.' The adjective <em>adialeiptos</em> means 'without intermission,' the same word Paul uses for unceasing prayer (1 Thessalonians 5:17). His sorrow over Israel is as constant as his devotion t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-8. David also describeth--**"speaketh," "pronounceth."
**the blessedness of the man unto whom the Lord imputeth righteousness without works--**whom, though void of all good works, He, nevertheless, regards and treats as righteous.
Matthew Henry’s Concise Commentary
Chapter 9
Chapter Outline
The apostle's concern that his countrymen were strangers to the gospel.
(1-5)
The promises are made good to the spiritual seed of Abraham.
(6-13)
Answers to objections against God's sovereign conduct, in exercising mercy and justice.
(14-24)
This sovereignty is in God's dealing both with Jews and Gentiles.
(25-29)
The falling short of...
Read full commentary →For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: accursed: or, separated
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KJV Study Commentary
<strong>For I could wish that myself were accursed from Christ</strong>—the Greek <em>ēuchomēn anathema einai</em> (ηὐχόμην ἀνάθεμα εἶναι) uses an imperfect verb suggesting 'I was wishing' or 'I could wish if it were possible.' Paul echoes Moses: 'blot me out of thy book' (Exodus 32:32). The term <em>anathema</em> denotes being 'devoted to destruction,' cut off from Christ—the ultimate horror for ...
Read full commentary →Ellicott’s Commentary for English Readers
(3) **I could wish** **. . .**—Rather, *I could have wished.* The wish, of course, related to what was really impossible. Still it is a nobly generous impulse, at which some weak minds have been shocked, and out of which others have made sentimental capital. Let us leave it as it is.
**Accursed from Christ.**—Separated from Christ, and devoted to destruction. Does not the intensity of this express...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-8. David also describeth--**"speaketh," "pronounceth."
**the blessedness of the man unto whom the Lord imputeth righteousness without works--**whom, though void of all good works, He, nevertheless, regards and treats as righteous.
Matthew Henry’s Concise Commentary
Chapter 9
Chapter Outline
The apostle's concern that his countrymen were strangers to the gospel.
(1-5)
The promises are made good to the spiritual seed of Abraham.
(6-13)
Answers to objections against God's sovereign conduct, in exercising mercy and justice.
(14-24)
This sovereignty is in God's dealing both with Jews and Gentiles.
(25-29)
The falling short of...
Read full commentary →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; covenants: or, testaments
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KJV Study Commentary
<strong>Who are Israelites</strong>—Paul lists Israel's covenant privileges with emphatic relative pronoun <em>hoitines</em> (οἵτινες, 'who indeed are'). <strong>The adoption</strong> (<em>hyiothesia</em>, υἱοθεσία)—God called Israel 'my son, my firstborn' (Exodus 4:22). <strong>The glory</strong> (<em>doxa</em>, δόξα)—the Shekinah cloud manifesting God's presence. <strong>The covenants</strong> (...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **The adoption.**—They are the theocratic people, the people whom God had, as it were, adopted to Himself, and taken into the special filial relation. (Comp. Hosea 11:1, “I called my son out of Egypt;” Exodus 4:22, “Israel is my son, even my firstborn;” *et al.*)
**The glory.**—The Shechinah, or visible symbol of God’s presence. (Comp. Exodus 16:10; Exodus 24:16; Exodus 40:34-35; 1Samuel 4:22;...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-8. David also describeth--**"speaketh," "pronounceth."
**the blessedness of the man unto whom the Lord imputeth righteousness without works--**whom, though void of all good works, He, nevertheless, regards and treats as righteous.
Matthew Henry’s Concise Commentary
Chapter 9
Chapter Outline
The apostle's concern that his countrymen were strangers to the gospel.
(1-5)
The promises are made good to the spiritual seed of Abraham.
(6-13)
Answers to objections against God's sovereign conduct, in exercising mercy and justice.
(14-24)
This sovereignty is in God's dealing both with Jews and Gentiles.
(25-29)
The falling short of...
Read full commentary →Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
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KJV Study Commentary
<strong>Whose are the fathers</strong>—Abraham, Isaac, Jacob, the patriarchs to whom promises were made. <strong>And of whom as concerning the flesh Christ came</strong> (<em>ex hōn ho Christos to kata sarka</em>, ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα)—the crowning privilege: Messiah's human lineage traces to Israel. Yet Paul again qualifies: <em>kata sarka</em>, 'according to the flesh'—Christ's human na...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **The fathers.**—The patriarchs—Abraham, Isaac, and Jacob.
**Who is over all, God blessed for ever.**—These words are a well-known subject for controversy. Trinitarian and English interpreters, as a rule, take them with the punctuation of the Authorised version, as referring to Christ. Socinian interpreters, with some of the most eminent among the Germans, put a full stop after “came,” and mak...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9-12. Cometh this blessedness then, &c.--**that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteous...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 9
Chapter Outline
The apostle's concern that his countrymen were strangers to the gospel.
(1-5)
The promises are made good to the spiritual seed of Abraham.
(6-13)
Answers to objections against God's sovereign conduct, in exercising mercy and justice.
(14-24)
This sovereignty is in God's dealing both with Jews and Gentiles.
(25-29)
The falling short of...
Read full commentary →Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
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KJV Study Commentary
<strong>Not as though the word of God hath taken none effect</strong>—Paul anticipates the objection: if Israel rejected Messiah, didn't God's promises fail? His answer: <em>ou...ekpeptōken</em> (οὐ...ἐκπέπτωκεν), 'has not fallen away/failed.' God's word stands despite appearances. The crisis isn't God's faithfulness but Israel's identity.<br><br><strong>For they are not all Israel, which are of I...
Read full commentary →Ellicott’s Commentary for English Readers
(6-13) Now follows a vindication of the dealings of God in rejecting Israel. And this is divided into three parts. Part 1 extends to the end of Romans 9:13, and the object of it is to clear the way by defining the true limits of the promise. It was not really to *all* Israel that the promise was given, but only to a particular section of Israel.
(6) **Not as though.**—The scholar will observe that...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9-12. Cometh this blessedness then, &c.--**that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteous...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-13**
The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. ...
Read full commentary →Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
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KJV Study Commentary
<strong>Neither, because they are the seed of Abraham, are they all children</strong>—being <em>sperma</em> (σπέρμα, 'seed') doesn't make one <em>tekna</em> (τέκνα, 'children'). Biological descent ≠ covenant membership. Paul quotes Genesis 21:12: <strong>In Isaac shall thy seed be called</strong> (<em>en Isaak klēthēsetai soi sperma</em>, ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα). God chose Isaac over Ishma...
Read full commentary →Ellicott’s Commentary for English Readers
(7) Neither are all the bodily descendants of Abraham also his spiritual descendants. It was expressly stated from the first that the promise was confined to a particular branch of his posterity. The posterity of Abraham, strictly so called, was to be that derived through Isaac. This is very nearly the sense of the original, “In Isaac shall thy seed be called,” *i.e.,* in “Isaac shalt thou have po...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9-12. Cometh this blessedness then, &c.--**that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteous...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-13**
The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. ...
Read full commentary →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.
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KJV Study Commentary
<strong>They which are the children of the flesh, these are not the children of God</strong>—Paul explicitly interprets the Ishmael/Isaac typology. <em>Tekna tēs sarkos</em> (τέκνα τῆς σάρκας, 'children of the flesh') refers to natural descent apart from promise. <em>Tekna tou theou</em> (τέκνα τοῦ θεοῦ, 'children of God') are those born by divine promise and Spirit (John 1:12-13). Natural generat...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **They which are the children.**—The Apostle explains this restriction in a spiritual sense. Mere natural descent gives no claim to membership in the theocracy.
**Of the promise**—*i.e.,* not merely “promised children,” but “children born through the miraculous agency of the promise;” the promise is regarded as being possessed of creative power. (Comp. Romans 4:18-20.)
Jamieson-Fausset-Brown Bible Commentary
**9-12. Cometh this blessedness then, &c.--**that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteous...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-13**
The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. ...
Read full commentary →For this is the word of promise, At this time will I come, and Sarah shall have a son.
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KJV Study Commentary
<strong>For this is the word of promise, At this time will I come, and Sara shall have a son</strong>—Paul quotes Genesis 18:10, 14 to prove Isaac was born by divine promise, not natural capacity. Sarah was barren and aged (Genesis 18:11); Isaac's conception required supernatural intervention. The phrase <em>kata ton kairon touton</em> (κατὰ τὸν καιρὸν τοῦτον, 'at this time') emphasizes God's sove...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **This is the word of promise.**—Rather, *this saying is of promise.* The children of promise, I say, for the saying, “At this time will I come,” &c., is a matter of promise; it implied a divine and miraculous intervention, and did not come in the ordinary course of nature.
**At** **this time**—*i.e.,* at the corresponding time of the next year.
Jamieson-Fausset-Brown Bible Commentary
**13-15. For the promise, &c.--**This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.
**that he should be the heir of the world--**or, that "all the families of the earth should be blessed in him."
**was not to Abraham or to his seed through the law--**in virtue of obedience to the law.
**but through the righteousness of f...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-13**
The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. ...
Read full commentary →And not only this; but when Rebecca also had conceived by one , even by our father Isaac;
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KJV Study Commentary
<strong>And not only this; but when Rebecca also had conceived by one, even by our father Isaac</strong>—Paul escalates the argument. The Ishmael/Isaac distinction might be explained by different mothers (slave vs. free), but the next example removes that variable. Rebecca conceived twins <em>ex henos</em> (ἐξ ἑνός, 'from one man'), Isaac. Same father, same mother, same conception—yet God chose be...
Read full commentary →Ellicott’s Commentary for English Readers
(10, 11) Nor was the restriction and special selection confined to the case of Abraham alone. It also appeared when Rebecca bore sons to Isaac. It was indeed *pure* selection. The children themselves had done nothing to make a preference be given to one over the other. There was no merit in the case. The object of the declaration was to ratify the divine electing purpose which had already chosen J...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**13-15. For the promise, &c.--**This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.
**that he should be the heir of the world--**or, that "all the families of the earth should be blessed in him."
**was not to Abraham or to his seed through the law--**in virtue of obedience to the law.
**but through the righteousness of f...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-13**
The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. ...
Read full commentary →(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;)
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KJV Study Commentary
<strong>For the children being not yet born, neither having done any good or evil</strong>—the temporal clause is emphatic: <em>mēpō...gennēthentōn mēde praxantōn ti agathon ē phaulos</em> (μήπω...γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον). The double negative underscores that no works—good or evil—preceded God's choice. This demolishes merit-based election and also undermines foreknowledge-of...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**13-15. For the promise, &c.--**This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.
**that he should be the heir of the world--**or, that "all the families of the earth should be blessed in him."
**was not to Abraham or to his seed through the law--**in virtue of obedience to the law.
**but through the righteousness of f...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 6-13**
The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. ...
Read full commentary →It was said unto her, The elder shall serve the younger. elder: or, greater elder: or, greater younger: or, lesser
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KJV Study Commentary
<strong>It was said unto her, The elder shall serve the younger</strong>—Paul quotes Genesis 25:23 (LXX: <em>ho meizōn doulesei tō elassoni</em>, ὁ μείζων δουλεύσει τῷ ἐλάσσονι). The Hebrew <em>rab ya'avod tsa'ir</em> (רַב יַעֲבֹד צָעִיר) literally means 'the greater shall serve the lesser.' This reverses natural order (primogeniture) and human expectation. Esau, the firstborn, should inherit; ins...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **The elder shall serve the younger.**—The margin gives as an alternative rendering, “the greater shall serve the lesser.” The quotation is taken from the LXX., in which there is the same ambiguity.
This ambiguity also appears to exist in the Hebrew, where it is a disputed question whether the words refer to age or to the comparative strength of the two peoples. In either case, it is the nati...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16-17. Therefore, &c.--**A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."
Matthew Henry’s Concise Commentary
**Verses 6-13**
The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. ...
Read full commentary →As it is written, Jacob have I loved, but Esau have I hated.
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KJV Study Commentary
<strong>As it is written, Jacob have I loved, but Esau have I hated</strong>—Paul quotes Malachi 1:2-3, using the prophetic perfect to describe God's eternal disposition. The Greek <em>ēgapēsa...emisēsa</em> (ἠγάπησα...ἐμίσησα) renders Hebrew <em>ahav...sane</em> (אָהַב...שָׂנֵא). This isn't emotional hatred but covenantal choice—God set his <em>hesed</em> love on Jacob, withholding it from Esau. ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16-17. Therefore, &c.--**A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."
Matthew Henry’s Concise Commentary
**Verses 6-13**
The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. ...
Read full commentary →God's Mercy
What shall we say then? Is there unrighteousness with God? God forbid .
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KJV Study Commentary
<strong>What shall we say then? Is there unrighteousness with God? God forbid</strong>—Paul voices the inevitable objection: if God chooses before works, isn't he unjust (<em>adikia</em>, ἀδικία)? The answer is emphatic: <em>mē genoito</em> (μὴ γένοιτο), 'may it never be!' (KJV's 'God forbid' captures the horror). This phrase appears 10 times in Romans, always rejecting blasphemous inferences.<br>...
Read full commentary →Ellicott’s Commentary for English Readers
(14-18) These verses contain the second part of the vindication. This power of choosing one and refusing another has always been reserved to Himself by God; as is seen by the examples of Moses and Pharaoh.
(14) **Is there unrighteousness?**—Again, as in Romans 3:5, the Apostle anticipates a possible objection. Does not this apparently arbitrary choice of one and rejection of another imply injustic...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18-22. Who against hope--**when no ground for hope appeared.
**believed in hope--**that is, cherished the believing expectation.
**that he might become the father of many nations, according to that which was spoken, So shall thy seed be--**that is, Such "as the stars of heaven," Ge 15:5.
Matthew Henry’s Concise Commentary
**Verses 14-24**
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no ...
Read full commentary →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.
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KJV Study Commentary
<strong>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</strong>—Paul quotes Exodus 33:19, where God proclaims his name/character to Moses. The double assertion (<em>eleēsō...oiktirō</em>, ἐλεήσω...οἰκτιρῶ) emphasizes sovereign freedom in dispensing mercy. The Hebrew behind 'I will have mercy' is <em>chanan</em> (חָנַן),...
Read full commentary →Ellicott’s Commentary for English Readers
(15) **For he saith to Moses.**—In the most characteristic period of the Old Testament the divine favour was promised in this way to Moses and denied to Pharaoh. The original of the first quotation has reference to the special revelation vouchsafed to Moses on Sinai, “I will show grace to whom I will show grace.”
Jamieson-Fausset-Brown Bible Commentary
**18-22. Who against hope--**when no ground for hope appeared.
**believed in hope--**that is, cherished the believing expectation.
**that he might become the father of many nations, according to that which was spoken, So shall thy seed be--**that is, Such "as the stars of heaven," Ge 15:5.
Matthew Henry’s Concise Commentary
**Verses 14-24**
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no ...
Read full commentary →So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
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KJV Study Commentary
<strong>So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy</strong>—Paul draws the corollary: salvation depends neither on human willing (<em>thelontos</em>, θέλοντος) nor human effort (<em>trechontos</em>, τρέχοντος, literally 'running'), but solely on God's mercy (<em>tou eleontos theou</em>, τοῦ ἐλεῶντος θεοῦ). This excludes all synergism. The will is ...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **Of him that runneth.**—A metaphor taken from the foot-races as St. Paul may very possibly have seen them practised at Corinth. (Comp. Romans 9:16; Galatians 2:2; Galatians 5:7; Philippians 2:16.) The meaning is that the prize does not depend on human will or human effort, but on the grace of God.
Jamieson-Fausset-Brown Bible Commentary
**18-22. Who against hope--**when no ground for hope appeared.
**believed in hope--**that is, cherished the believing expectation.
**that he might become the father of many nations, according to that which was spoken, So shall thy seed be--**that is, Such "as the stars of heaven," Ge 15:5.
Matthew Henry’s Concise Commentary
**Verses 14-24**
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no ...
Read full commentary →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.
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KJV Study Commentary
<strong>For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up</strong>—Paul quotes Exodus 9:16. The verb <em>exēgeira</em> (ἐξήγειρα) means 'raised up/appointed.' God orchestrated Pharaoh's position in history for divine purposes: <strong>that I might shew my power in thee, and that my name might be declared throughout all the earth</strong>. God's sovereignty exte...
Read full commentary →Ellicott’s Commentary for English Readers
(17) The converse proposition is also true, that God also uses the wickedness of men as a means of exhibiting His power and justice.
**Raised thee up.**—Brought into the world and on to the scene of history.
**Show my power.**—By the plagues of Egypt and by the overthrow of Pharaoh and his host in the Red Sea.
Jamieson-Fausset-Brown Bible Commentary
**18-22. Who against hope--**when no ground for hope appeared.
**believed in hope--**that is, cherished the believing expectation.
**that he might become the father of many nations, according to that which was spoken, So shall thy seed be--**that is, Such "as the stars of heaven," Ge 15:5.
Matthew Henry’s Concise Commentary
**Verses 14-24**
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no ...
Read full commentary →Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
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KJV Study Commentary
<strong>Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth</strong>—Paul summarizes both sides of divine sovereignty. <em>Eleei...sklērunei</em> (ἐλεεῖ...σκληρύνει): 'he shows mercy...he hardens.' The parallel structure emphasizes God's absolute freedom in both salvation (mercy) and judgment (hardening). None can resist his will—he accomplishes his purpose in both el...
Read full commentary →Ellicott’s Commentary for English Readers
(18) Summary conclusion from the above.
**He hardeneth.**—The doctrine of the divine sovereignty is here expressed in its most trenchant and logical form. In Exodus 8:32; Exodus 9:34; Exodus 13:15, &c., the hardening of Pharaoh’s heart is attributed to his own act. That act may, however, be regarded as a part of the design of Providence. God’s decrees include human free-will, without destroying it...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18-22. Who against hope--**when no ground for hope appeared.
**believed in hope--**that is, cherished the believing expectation.
**that he might become the father of many nations, according to that which was spoken, So shall thy seed be--**that is, Such "as the stars of heaven," Ge 15:5.
Matthew Henry’s Concise Commentary
**Verses 14-24**
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no ...
Read full commentary →Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
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KJV Study Commentary
<strong>Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?</strong>—the objector protests: if God sovereignly hardens, how can he justly blame (<em>memphetai</em>, μέμφεται)? If none can resist his <em>boulēma</em> (βούλημα, 'sovereign will/purpose'), humans become mere automatons. This is the classic determinism objection. The Greek <em>anthistēmi</em> (ἀνθίστ...
Read full commentary →Ellicott’s Commentary for English Readers
(19-21) These verses contain the third part of the vindication, which is based upon a possible extension of the objection. Not only might it seem as if this absolute choice and rejection was unjust in itself, but also unjust in its consequences. How can a man be blamed or punished, when his actions are determined for him? The Apostle meets this by a simple but emphatic assertion of the absolute an...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**23-25. Now, &c.--**Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.
Matthew Henry’s Concise Commentary
**Verses 14-24**
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no ...
Read full commentary →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? repliest: or, answerest again, or, disputest with God?
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KJV Study Commentary
<strong>Nay but, O man, who art thou that repliest against God?</strong>—<em>menoun...antapokrinomenos</em> (μενοῦν...ἀνταποκρινόμενος): 'on the contrary...answering back.' Paul rebukes the objector. <em>O anthrōpe</em> (ὦ ἄνθρωπε) recalls Job 38:1-3 where God confronts Job: 'Who is this that darkeneth counsel by words without knowledge?' The creature has no standing to interrogate the Creator's j...
Read full commentary →Ellicott’s Commentary for English Readers
(20) **Nay but, O man.**—The answer is not so much a solution of the intellectual difficulty, as an appeal to the religious sense to prevent it from being raised. That His dealings should be questioned at all is a breach of the reverence due to God.
Jamieson-Fausset-Brown Bible Commentary
**23-25. Now, &c.--**Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.
Matthew Henry’s Concise Commentary
**Verses 14-24**
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no ...
Read full commentary →Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
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KJV Study Commentary
<strong>Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?</strong>—the rhetorical question expects 'yes.' <em>Exousian</em> (ἐξουσίαν, 'authority/right/power') establishes God's absolute prerogative. <em>Ek tou autou phuramatos</em> (ἐκ τοῦ αὐτοῦ φυράματος, 'from the same lump') echoes Rebecca conceiving twins from one act—same ma...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **Hath not the potter** **. . .?**—In strict logic, this verse would supply a confirmation, rather than a refutation, of the original objection. If man is merely as clay in the hands of the potter, it would not be un-reasonable to say, “Why doth He yet find fault?” No one would think of blaming a piece of earthenware because it was well or badly made. The argument of the Apostle is not direct...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**23-25. Now, &c.--**Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.
Matthew Henry’s Concise Commentary
**Verses 14-24**
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no ...
Read full commentary →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: fitted: or, made up
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KJV Study Commentary
<strong>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</strong>—the Greek syntax suggests a suppressed conclusion: 'What if God...what then? Can you object?' Paul describes <em>skeuē orgēs</em> (σκεύη ὀργῆς, 'vessels of wrath')—humans designated for divine judgment. The phrase <em>katērtismena eis apōl...
Read full commentary →Ellicott’s Commentary for English Readers
(22-29) These verses supply the concluding section of the vindication. All this scheme of God’s dealings, apparently so severe, is really most merciful. To those who really deserved His wrath, He showed longsuffering. While for us who now believe, Gentiles as well as Jews, He had mercy and glory in store. But in both cases the final result was strictly in accordance with prophecy. Hosea had foreto...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 14-24**
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no ...
Read full commentary →And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
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KJV Study Commentary
<strong>And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory</strong>—the purpose clause: God's ultimate aim is to display <em>to ploutos tēs doxēs autou</em> (τὸ πλοῦτος τῆς δόξης αὐτοῦ, 'the riches of his glory'). <em>Skeuē eleous</em> (σκεύη ἐλέους, 'vessels of mercy') contrasts with 'vessels of wrath' (v. 22). These God <em>proēto...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 5 Ro 5:1-11. The Blessed Effects of Justification by Faith.
The proof of this doctrine being now concluded, the apostle comes here to treat of its fruits, reserving the full consideration of this topic to another stage of the argument (Ro 8:1-39).
**1. Therefore being--**"having been."
**justified by faith, we have peace with God, &c.--**If we are to be guided by manuscript autho...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 14-24**
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no ...
Read full commentary →Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
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KJV Study Commentary
<strong>Even us, whom he hath called, not of the Jews only, but also of the Gentiles</strong>—Paul identifies the mercy-vessels: <em>hous kai ekalesen hēmas</em> (οὓς καὶ ἐκάλεσεν ἡμᾶς, 'whom he also called, us'). Effective calling (<em>kaleō</em>, καλέω) executes election. God doesn't merely invite; he summons efficaciously. Those called are 'not from Jews only, but also from Gentiles.' The <em>o...
Read full commentary →Ellicott’s Commentary for English Readers
(24) **Even us.**—So far the form of the sentence had been abstract—“vessels of wrath,” “vessels of glory.” Now the Apostle explains who are meant by these abstract terms. The “vessels of glory” are those who were intended to accept the Christian teaching, whether Jews or Gentiles. The “vessels of wrath” are the unbelieving mass of the people of Israel.
Jamieson-Fausset-Brown Bible Commentary
**2. By whom also we have--**"have had"
**access by faith into this grace--**favor with God.
**wherein we stand--**that is "To that same faith which first gave us 'peace with God' we owe our introduction into that permanent standing in the favor of God which the justified enjoy." As it is difficult to distinguish this from the peace first mentioned, we regard it as merely an additional phase o...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 14-24**
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no ...
Read full commentary →As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
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KJV Study Commentary
<strong>As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved</strong>—Paul quotes Hosea 2:23 (LXX). <em>Kalesō...ou laon mou laon mou</em> (καλέσω...οὐ λαόν μου λαόν μου): 'I will call...not-my-people my-people.' Hosea prophesied to apostate northern Israel (8th century BC), promising restoration: those disowned would be reclaimed. ...
Read full commentary →Ellicott’s Commentary for English Readers
(25) **As he saith also in Osee.**—The original of the prophecy in Hosea relates to the pardon and reconciliation promised to the apostate and idolatrous people of the northern kingdom. It is here typically and prophetically applied to the Gentiles. Those who had ceased to belong to the chosen people, and those who had never belonged to it, were to all intents and purposes in the same position.
**...
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**3-4. we glory in tribulation also; knowing that tribulation worketh patience--**Patience is the quiet endurance of what we cannot but wish removed, whether it be the withholding of promised good (Ro 8:25), or the continued experience of positive ill (as here). There is indeed a patience of unrenewed nature, which has something noble in it, though in many cases the offspring of pride, if not of s...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-29**
The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This gr...
Read full commentary →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.
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KJV Study Commentary
<strong>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</strong>—Paul continues quoting Hosea (1:10 LXX). The dramatic reversal: <em>ou laos mou</em> (οὐ λαός μου, 'not my people') becomes <em>huioi theou zōntos</em> (υἱοὶ θεοῦ ζῶντος, 'sons of the living God'). Not merely people, but <em>sons...
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(26) **And it shall come to pass.**—This, too, was originally spoken of the restoration of the northern exiles to the land of Palestine. As applied to the conversion of the Gentiles, it would mean that the lands which had previously been heathen should become Christian. There is some doubt whether the Hebrew of Hosea should not rather be translated, “instead of calling them,” for “in her place whe...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3-4. we glory in tribulation also; knowing that tribulation worketh patience--**Patience is the quiet endurance of what we cannot but wish removed, whether it be the withholding of promised good (Ro 8:25), or the continued experience of positive ill (as here). There is indeed a patience of unrenewed nature, which has something noble in it, though in many cases the offspring of pride, if not of s...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-29**
The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This gr...
Read full commentary →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:
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KJV Study Commentary
<strong>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</strong>—Paul quotes Isaiah 10:22. The verb <em>krazei</em> (κράζει, 'cries out') suggests urgent proclamation. The contrast: <em>hōs hē ammos tēs thalassēs</em> (ὡς ἡ ἄμμος τῆς θαλάσσης, 'as the sand of the sea') vs. <em>to hupoleimma</em> (τὸ ὑπόλειμμα, 't...
Read full commentary →Ellicott’s Commentary for English Readers
(27) **Crieth.**—With reference to the impassioned utterance of the prophet.
**A remnant.**—Rather, *the remnant,* with an emphasis upon the word. “The remnant, and only the remnant.”
**Shall be saved.**—In the original, *shall return*—*i.e.,* as it is explained in the previous verse, “return to God.” St. Paul has followed the LXX. in putting the consequences of such conversion for the conversion ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**5. And hope maketh not ashamed--**putteth not to shame, as empty hopes do.
**because the love of God--**that is, not "our love to God," as the Romish and some Protestant expositors (following some of the Fathers) represent it; but clearly "God's love to us"--as most expositors agree.
**is shed abroad--**literally, "poured forth," that is, copiously diffused (compare Joh 7:38; Tit 3:6).
**b...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-29**
The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This gr...
Read full commentary →For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. the work: or, the account
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KJV Study Commentary
<strong>For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth</strong>—the syntax is complex, quoting Isaiah 10:22-23 (LXX). <em>Logon gar syntelōn kai syntemnōn</em> (λόγον γὰρ συντελῶν καὶ συντέμνων): 'for a word/work accomplishing and cutting short.' God's judgment is swift and decisive. <em>En dikaiosynē</em> (ἐν δικαιοσύνῃ, 'in ...
Read full commentary →Ellicott’s Commentary for English Readers
(28) **For he will finish.**—Literally, according to the correct reading, *For a sentence, accomplishing and abridging it, will the Lord execute upon the earth;* in other words, “A short and summary sentence will the Lord execute upon the earth.” The severity of the sentence is a proof that only a remnant can be saved from it. St. Paul follows the LXX., with but slight deviation. The sense of the ...
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**6-8. For when we were yet without strength--**that is, powerless to deliver ourselves, and so ready to perish.
**in due time--**at the appointed season.
**Christ died for the ungodly--**Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God;...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-29**
The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This gr...
Read full commentary →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.
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KJV Study Commentary
<strong>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</strong>—Paul quotes Isaiah 1:9. <em>Kyrios Sabaōth</em> (Κύριος Σαβαώθ) is Hebrew <em>YHWH tseva'ot</em> (יְהוָה צְבָאוֹת, 'LORD of hosts/armies')—God as commander of heavenly armies, emphasizing sovereign power. <em>Sperma</em> (σπέρμα, 'seed') is the remnant—...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **Said before**—*i.e.,* in an earlier part of his book. The Book of Isaiah was at this time collected in the form in which we have it. In Acts 13:33, we find an express reference to the present numbering of the Psalms—“It is also written in the second psalm, Thou art my Son, this day have I begotten thee.” (Some authorities read “first,” the two psalms being arranged as one, but “second” is p...
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**6-8. For when we were yet without strength--**that is, powerless to deliver ourselves, and so ready to perish.
**in due time--**at the appointed season.
**Christ died for the ungodly--**Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God;...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-29**
The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This gr...
Read full commentary →Israel's Unbelief
What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
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KJV Study Commentary
<strong>What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith</strong>—Paul poses the paradox: Gentiles who never pursued <em>dikaiosynēn</em> (δικαιοσύνην, 'righteousness') obtained it; Israel who pursued it failed. The phrase <em>katalambanō</em> (καταλαμβάνω, 'attained/obtained') suggests catch...
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(30-33) The Apostle has finished with his vindication of the rejection of Israel, and finished also with the course of argument which seemed to bear a strong character of determinism. He now takes up a point of view which is the direct opposite of this, and in explaining the *causes* which led to the rejection of Israel, those which he puts forward are all such as depend for their validity on the ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-8. For when we were yet without strength--**that is, powerless to deliver ourselves, and so ready to perish.
**in due time--**at the appointed season.
**Christ died for the ungodly--**Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God;...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 30-33**
The Gentiles knew not their guilt and misery, therefore were not careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, and submitting to the ceremonial law; but by embracing Christ, and believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambiti...
Read full commentary →But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
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KJV Study Commentary
<strong>But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness</strong>—the tragedy: Israel pursued <em>nomon dikaiosynēs</em> (νόμον δικαιοσύνης, 'law of righteousness') but didn't reach it. The double use of 'law' emphasizes their goal: to achieve righteousness through law-keeping. But <em>ouk ephthasen</em> (οὐκ ἔφθασεν, 'did not arrive/attain')...
Read full commentary →Ellicott’s Commentary for English Readers
(31) Israel, on the other hand, though ostensibly pursuing a law the object of which was righteousness, did not reach such a law. They tried to keep the Law, but failed to keep it, and to bring themselves under its protection. The second “righteousness” is omitted in the best MSS.
Jamieson-Fausset-Brown Bible Commentary
**9-10. Much more then, being--**"having been"
now justified by his blood, we shall be saved from wrath through him.
Matthew Henry’s Concise Commentary
**Verses 30-33**
The Gentiles knew not their guilt and misery, therefore were not careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, and submitting to the ceremonial law; but by embracing Christ, and believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambiti...
Read full commentary →Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone ;
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KJV Study Commentary
<strong>Wherefore? Because they sought it not by faith, but as it were by the works of the law</strong>—Paul answers his question: <em>dia ti</em> (διὰ τί, 'for what reason?'). The contrast: <em>ouk ek pisteōs all' hōs ex ergōn</em> (οὐκ ἐκ πίστεως ἀλλ' ὡς ἐξ ἔργων)—'not from faith but as from works.' The phrase <em>hōs</em> (ὡς, 'as it were/as if') suggests treating the law as though it were a me...
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(32) **For they stumbled.**—“For,” in this clause, should be omitted, and the two clauses thrown together, the words “of the law” also going out—Because (seeking righteousness), not of faith, but as if of works, they stumbled, &c.
**That stumblingstone.**—Christ. When Christianity, with the justification by faith which goes with it, was offered to them, they “were offended,” and refused it.
Jamieson-Fausset-Brown Bible Commentary
**9-10. Much more then, being--**"having been"
now justified by his blood, we shall be saved from wrath through him.
Matthew Henry’s Concise Commentary
**Verses 30-33**
The Gentiles knew not their guilt and misery, therefore were not careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, and submitting to the ceremonial law; but by embracing Christ, and believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambiti...
Read full commentary →As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. ashamed: or confounded
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KJV Study Commentary
<strong>As it is written, Behold, I lay in Sion a stumblingstone and rock of offence</strong>—Paul conflates Isaiah 8:14 and 28:16. <em>Lithos proskommatos kai petra skandalou</em> (λίθος προσκόμματος καὶ πέτρα σκανδάλου)—both terms denote obstacle causing downfall. God himself (<em>egō</em>, ἐγώ, emphatic 'I') lays the stone in Zion—it's divinely appointed. The stone is Christ, laid in Zion (Jeru...
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(33) **Behold, I lay in Sion.**—A free combination of Isaiah 28:16—“Behold, I lay in Zion for a foundation a stone; . . . he that believeth shall not make haste”—and Isaiah 8:14, “And He shall be . . . for a stone of stumbling and for a rock of offence to both the houses of Israel.” In the first of these passages the prophet refers to the foundation-stone of the Temple as a symbol of the divine fa...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11. And not only so, but we also joy--**rather, "glory."
**in God through our Lord Jesus Christ, by--**"through"
**whom we have now received the atonement--**rather, "the reconciliation" (Margin), as the same word is rendered in Ro 5:10 and in 2Co 5:18, 19. (In fact, the earlier meaning of the English word "atonement" was "the reconciliation of two estranged parties") [Trench]. The foregoing...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 30-33**
The Gentiles knew not their guilt and misery, therefore were not careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, and submitting to the ceremonial law; but by embracing Christ, and believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambiti...
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