Introductory remarks:
We have finished the first section of Paul's letter to the Romans, which centered on positional truth, that is, who we are in Christ Jesus our Lord; and that this position we were placed in was based not on who we are, but who and what Christ is, and what He accomplished on the cross on our behalf. This next portion, chapters 9-11 will be dispensational truth.
"Paul sorrows over the state of his nation. But just being descendants of Israel didn't give them God's favor. Though Ishmael and Isaac were sons of Abraham, only Isaac inherited the covenant. Even before they were born, God chose Jacob over Esau as heir to the covenant. God chooses His servants for His own reasons, so now; He has called the Gentiles to be His people. The Jews stumble over the law because they think they can become righteous by their works, but righteousness comes through faith" (A Survey of Romans - by Brenda).
This chapter may be outlined as follows: God's election of Israel vv. 1-17; God's wrath and mercy vv. 18-29; Israel and the gospel vv. 30-33.
God's Election of Israel
Verse 1, "I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost."
LGT "I speak the truth in Christ, I lie not, my conscience bearing witness with me in [the] Holy Spirit."
I speak the truth: what he is about to affirm about his connection to the Jews. In Christ: Paul says in Christ: for he never swears by Christ. This is a positive oath Paul takes; he has already taught us our position in Christ; and now Paul says I can speak to you in this manner because I am in Christ. Also Paul always identifies himself in this manner. I lie not: this is the negative part of his oath. My conscience: this is the part of man that discerns between right and wrong, and until regeneration it is seared and calloused. Bearing witness with me in the Holy Spirit: Paul is being controlled by the Holy Spirit and therefore he now can trust his conscience. Paul says in the Holy Spirit because he knows that the Holy Spirit dwells within him, and he submits to the Holy Spirit's wooing [persuasion].
Verse 2, "That I have great heaviness and continual sorrow in my heart."
LGT "That great grief is to me, and unceasing sorrow in my heart."
Paul does not say that he is continually sorrowful, but that every time he things on this subject he feels great grief. Paul feels great anguish in his heart when he thinks that most of the Jews are heading for hell.
Verse 3, "For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh."
LGT "For I was [almost to the point of] wishing I myself to be a curse from the Christ on behalf of my brethren, my kinsmen according to the flesh."
Paul had just finished teaching the Roman church in the last chapter that nothing could possibly separate them from the love of God, that is, it is impossible for a believer to lose salvation. We must remember above all, the Holy Spirit inspires Paul in his writing this epistle. I have poured over many commentaries that are of course not inspired, and they all seem to struggle with this verse. For I was [almost to the point of] wishing I myself to be a curse from the Christ: some say that Paul is going back in time to when he was a Pharisee, but this is impossible and could never fit this context; others say that this is simply a wish that Paul knew could never be, and this makes no sense to any thinking person, for Paul did not speak from what is morally impossible; others say that Paul is not speaking of eternal separation only temporary separation, which is not in this passage, for Paul never spoke of loss of fellowship in this way; still others say that Paul simply wished to be excommunicated from the church, and this is has no authority because anathema, that is to be cursed does not have this temporal meaning; what seems to me to fit the context best, based on what he had previously been teaching in the first eight chapters, is that the Holy Spirit was demonstrating through Paul the mind of Christ, for only a perfect Christ could atone for the sinner, and Paul was more than aware of this. Paul was demonstrating a divine love that could only be demonstrated by divine inspiration. On Behalf of my brethren, my kinsmen according to the flesh: Paul says that he loves his countryman with a love only Christ could love them, and Christ certainly did suffer separation from His Father for three hours as He died spiritually for all sin. I am not saying that Paul did not have this sincere desire for his people, but he knew as well as Moses did when he uttered similar words, that it could never be: in Exodus 32:32-32 we read: "And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin - and if not, blot me, I pray thee, out of thy book which thou hast written."
Verse 4, "Who are Israelites: to whom pertaineh the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and promises;"
LGT "Who are Israelites, who is the adoption and the glory, and the covenants, and the lawgiving, and the service, and the promises:"
Who are Israelites: the name given to his kinsmen according to the flesh, whom he was willing to be accursed form Christ. Who is the adoption: the Jews were God's peculiar people (Deut. 7:6). And the glory: the symbol of the divine presence that attended them from Egypt, and that finally rested over the ark in the temple (Ex. 13:21, 22). And the covenants: The Adamic covenant; the Noahaic covenant; the Abrahamic covenant; the Mosaic covenant; the Davidic covenant, and the New covenant. And the lawgiving: the giving of the Law on Mount Sinai (Ex. 20). And the service: the temple service by the priests. And the promises: of the Messiah, and of the spread of the true religion from Israel as a nation.
Verse 5, "Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever. Amen."
LGT "Whose [are] the fathers, and of whom [is] the Christ according to the flesh, who is over all, God blessed to the ages, amen."
Whose are the fathers: the promises given to Abraham, Isaac and Jacob (Gen. 17:4) and other passages. The Jews are said to be "heirs of the promises" (Acts 3:25). And of whom [is] the Christ: the Messiah, the center of all the promises. According to the flesh: Christ was a Jew in His humanity descending from the true line of their fathers. Who is over all: Christ is God, and therefore over all creation. Paul says that Messiah has already come, and it is this Christ that he is preaching. God blessed to the ages: Christ is truly human and truly divine; He is the God-man; in His humanity a Jew; in His divinity, God. Amen: truly, or so be it. "For verily He took not on Him the nature of angels; but He took on Him the seed of Abraham" (Heb. 2:16).
Verse 6, "Not as though the word of God hath taken none effect. For they are not all Israel, which are Israel."
LGT "But it is not as though that the Word of God has failed. For not all those [are] Israel which [are] of Israel."
But it is not as though that the Word of God has failed: All the covenants God made with Israel were unconditional covenants. "I am not speaking of a matter of such a nature as that the doctrine of faith involves the failure of God's promises to Israel" (Vincent). For not all those are Israel which are Israel: God's Word has not failed to reach a remnant of Israelites, for some have believed God's Word and have become the spiritual seed of Abraham. To be a Jew by birth means absolutely nothing to God without faith in Christ as their Messiah. "It hence follows that the defection of some does not prove that the covenant does not remain firm and valid" (Calvin).
Verse 7, "Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called."
LGT "Nor because they are seed of Abraham [are] all children, but, In Isaac shall be called to thee a seed [posterity]."
Nor because they are of Abraham are all children: this was the defense used by the Pharisees as they argued against Christ: we are the children of Abraham. They would believe that Abraham was their father, but they would not accept Christ as their Messiah. "The Jews said to the Lord Jesus on one occasion: "Abraham is our father. Jesus said unto them, If ye were Abraham's children, ye would do the works of Abraham." Then the Lord continued saying, "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is not truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it" (John 8:39, 44). But, in Isaac shall be called to thee a seed [posterity]: Ishmael was also of the seed of Abraham, but it was through Isaac that the nation Israel would be blessed with the coming Messiah (Gen. 21:12). The Jews are the descendants of Isaac, while the Arab nations are the descendants of Ishmael; we have the Israelites and the Ishmaelites.
Verse 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."
LGT "That is, the children of the flesh, these [are] not children of God, but the children of the promise are reckoned for seed."
These are not the children of God: the Jews were chosen by God to be His chosen people, and they had to be in the line of Isaac; the children of the flesh were the offspring of Ishmael; but the children of promise are reckoned for seed: that is, the seed of Isaac, the one who perpetuated the Abrahamic covenant: "But he who was of the bondwoman [Hagar] was born after the flesh; but he of the freewoman [Sarah] was by promise" (Gal. 4:23). Being born a Jew did not make him a child of God; to be born of the promise, that the Messiah would come through the seed of Abraham, and by believing this promise made one a child of God. Just as Abraham had to believe that Sarah would give him a son by the promise made by God, so must all of God's Words be believed and accepted as Truth.
Verse 9, "For this is the word of promise, At this time will I come, and Sarah shall have a son,"
LGT "For this word is one of promise, According to this time I will come and there shall be to Sarah a son."
For this word is one of promise: that is, the word that follows. According to this time: this means that God will fulfill the promise in the exact time specified He made to Abraham. Will I come: I will exercise My power for the fulfillment of My promise. And Sarah shall have a son: the exact time of the fulfillment (Gen. 18:14).
Verse 10, "And not only this; but when Rebecca also had conceived by one, even by our father Isaac."
LGT "And not only [that], but also Rebecca having by one conception, Isaac our father."
And not only that: the thing I have already stated. But also Rebecca having by one conception: not only in the case of Abraham, and God had chosen Isaac, the son of Sarah as promised over Ishmael the son of Hagar, a son of Abraham's carnal relations; but also Rebecca giving legitimate birth to twins, Jacob and Esau, whereas the younger was chosen over the elder. Isaac our father: "Isaac was the first son or seed of promise: and a difference was made in the children of the very first seed" (Henry Beveridge Esq.)
Verse 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:)"
LGT "For [the children] not yet being born], nor having done anything good or evil, that the purpose of God, according to election, might stand."
For the children not yet being born: not as in the case of Isaac and Ishmael. This case of Jacob and Esau was according to God's divine plan. Nor having done anything good or evil: had nothing to do with works. That the purpose of God: God's purpose in choosing the younger Jacob over the elder Esau had nothing to do with their works; it laid entirely upon His divine purpose. And by the way, they were not chosen for salvation. According to election might stand: this is according to the sovereign will of God. Works have been excluded from God's purpose altogether. God's choosing Jacob was based on His own will, the same as He called many of the prophets from their mother's womb. To become entangled in arguments that transcend God's grace is to speculate in things God has not chosen to reveal to us; it all returns to one issue, if doctrine does not fit grace it does not fit anything.
Verse 12, "It was said unto her, The elder shall serve the younger."
LGT "Not of works but of the One who calls, it was said to her that, The greater shall serve the lesser,"
Not of works but of the One who calls: this first phrase of verse 12 was the last one in verse 11 in the KJV. The entire calling is of God, that is, it is God's purpose, and has nothing to do with works; and it has nothing to do with salvation either. It was said to her: the Lord spoke to Rebecca, who was barren until God healed her womb; The greater shall serve the lesser: Paul is quoting Genesis 25:23, "And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be born of thee; and the one people shall be stronger than the other people; and the elder shall serve the younger." God foreordained that Esau's lineage would serve Jacob's lineage.
Verse 13, "As it is written, Jacob have I loved, but Esau have I hated."
LGT "Just as it has been written [and stands written], Jacob I loved, and Esau I hated."
What we have in this statement is that the nations that came from these two lines are what are referred to. The entire Arab race came about from Esau and the Jewish race from Jacob. The two nations did not come into being until about two thousand years after these boys were born.
Verse 14, "What shall we say then? Is there unrighteousness with God? God forbid."
LGT "What then shall we say? [Is there] unrighteousness with God? May it never be."
What shall we say: what is our answer to these conclusions? Is there unrighteousness with God? Based on these Old Testament examples of blessing the one family and cursing the other. Paul answers: May it never be: perish the thought.
Verse 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."
LGT "For He says to Moses, I will show mercy to whomsoever I show mercy, and compassion on whomsoever I show compassion."
It must be kept in mind that predestination always has the end in view and never the means to the end. This is not speaking of salvation in these passages; for God never did choose some out of group to go to heaven and some to hell; this is truly a misconception of the sovereignty of God. "Have mercy therefore contemplates, not merely the sentiment in itself, but the determination of those who should be its objects. [I might add, these objects are the whosoever wills] The words were spoken to Moses in connection with the prayer for a general forgiveness of the people, which was refused, and his request to behold God's glory, which was granted. With reference to the latter, God asserts that His gift is of His own free grace, without any recognition of Moses' right to claim it on the ground of merit or service" [However, if Moses wasn't a true believer he would never have been granted the gift of God's free grace] (Vincent).
Verse 16, "So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy."
LGT "So then, [it is] not of the one who wills, nor of the one who runs, but of God who shows mercy."
Paul is teaching the doctrine of grace; in this verse Paul says that grace is not shown because of the efforts of the one who receives it. It all goes back to motives. The one who wills and runs may indicate that this one possesses grace, but the running and the willing is never the source of God's grace. I serve God because He is pleased with me, never to please Him.
Verse 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 the earth."
LGT "For the Scripture says to Pharaoh, for this same thing I raised thee up, so that I might show My power in thee, and so that My name should be declared in all the earth."
For this same thing I raised thee up: God allowed Pharaoh to reign. Whenever we get upset with our president of these United States, we must always keep in mind that nothing happens unnoticed by God; He will not allow anyone to reign that He has not already pre-approved. It will not be His perfect will until Christ takes the throne; but until then we must simply wait and keep reminding our children to study the Word of God in order to remain halfway sane. So that I might show My power in thee: In all His dealings with Pharaoh, He stood out as the Supreme Ruler of this universe. Even in our day, whenever we read the Biblical account of the Exodus, God's divinity is declared. And so that My name should be declared in all the earth: "We may learn here, (1.) That a leading design of God in the government of the world is to make His power, and name, and character known. (2.) That this is often accomplished in a most signal manner by the destruction of the wicked. (3.) That wicked men should be alarmed, since their arm cannot contend with God, and since His enemies shall [inevitably] be destroyed. (4.) It is right that the incorrigibly wicked [such as Obama and his wretched wife] should be cut off. When a man's character is fully developed; when he is fairly tried; when in all circumstances, he has shown that he will not obey God, neither justice nor mercy hinders the Almighty from cutting him down and consigning him to death" (Barnes).
Verse 18, "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth."
LGT "So then to whom He will He shows mercy, and whom He will He hardens."
"God says that He used Pharaoh. 'But', you may say, 'he was not elected.' No, he sure wasn't. Just think of the opportunities God gave him. Pharaoh would have said, 'I am Pharaoh. I make the decisions around here. I reject the request to let the people of Israel go.' God says, 'You may think you won't, but you are going to let them go.' God's will prevails. When the Scriptures say that God hardened Pharaoh's heart, it means that God forced Pharaoh to make the decision that was in his heart. God forced him to do the thing he wanted to do. There never will be a person in hell who did not choose to be there, my friend. You are the one who makes your own decisions" (McGee).
God's wrath and Mercy
Verse 19, "Thou wilt say unto me, Why doth he yet find fault? For who hath resisted his will?"
LGT "Thou will say then to Me, Why yet does He find fault? For who has resisted the purpose of Him?"
Why yet does He find fault: Paul's imaginary objector admits that God hardened Pharaoh's heart, but then goes on to ask this question. If God did the hardening, how is Pharaoh to be blamed? For who has resisted has resisted the purpose of Him: who has successfully resisted God's will. The truth is, that God overcame the evil resistance of Pharaoh.
Verse 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?"
LGT "O man, yes rather, who art thou that answers against the God? Shall the thing formed say to Him who formed [it], Why did You make me thus?"
O man: all mankind. Yes rather, who art thou that answers against God: it is you who answers thus. This reveals in man his spirit of contention. The objector is reminded of what he is, and of the Person to whom he is speaking; it is not for man to adopt this tone with God (TEGNT). Shall the thing formed say to Him who formed it: this attitude of natural man is inconsistent with his relation to the Creator. Why did You make me thus: "The original words in Isaiah (45:10) dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as He has the potter takes the clay as he finds it as he wishes" (Robertson).
Verse 21, "Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?"
LGT "Or has not the potter authority over the clay, to make out of the same lump to make one part a vessel to honor, and another part to dishonor?"
Or has not the potter authority over the clay: this is the answer to the question in verse 20, Why did you make me thus? The word "power" as used in the KJV is better-translated authority or right, because it does not only refer to His power or might over the clay, but His right to do with the clay as He pleases. To make out of the same lump: this lump of clay, as we will see in the next verse is a mass of corruption, as all human nature is. To make out of the same lump: all men have the same sin nature that is, in this context, made of the same miserable lump. To make one part a vessel to honor, and another to dishonor: the potter did not make the clay but could only fashion it according to his skills; however, God has the right over the lump even more than the potter, because He not only created the clay, but He also is sovereign over its design. All men are created with the same sin nature, but God uses these vessels as He pleases; He uses the honorable ones and the dishonorable ones to meet His desired goals. All men are completely dishonorable by birth; and by each individual choice one becomes honorable or remains dishonorable; this is not proving predestination of the soul to heaven or hell, but that God uses both as long as they exist on this earth.
Verse 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."
LGT "And if God willing to show the wrath, and to make known His power bore in much suffering vessels of wrath fitted for destruction."
And if God willing to show the wrath: Paul says God was willing, but did not cause the wrath. Because of God's holiness it would be perfectly righteous for God to show His wrath; and to make His power known: He could have immediately condemned all men to hell. Bore in much suffering: "With much patience. He suffered them to live while they deserved to die. God bears with all sinners with much patience; He spares them amid all their provocations [irritations], to give them opportunity of repentance; and though they are fitted for destruction, yet he prolongs their lives, and offers them pardon, and loads them with benefits. This fact is a complete vindication of the government of God from the aspersions of all His enemies" (Barnes). Vessels of wrath fitted for destruction: God did not fit them for destruction; they deserved the destruction that awaits them, therefore, they are fit for it.
Verse 23, "And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory."
LGT "And in order that He might make known the riches of His glory upon vessels of mercy, which He prepared before for glory."
The unbeliever made a choice to reject Christ and his outcome is that he is fitted for destruction; the believer also was fitted for destruction, but because of God's grace, by the means of faith in Christ Jesus, has made known the riches of His glory, by preparing us through His imputed righteousness trophies of His grace. "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Eph. 2:10). Again we read in Romans 8:28,29: "And we know that all things work together for good to them that love God, to them who are called according to his purpose. 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."
Verse 24, "Even us, whom he hath called, not of the Jews only, but also of the Gentiles?"
LGT "Us whom also He called not only from among the Jews, but also from among [the] Gentiles?"
God did not call out a people based upon their nationality; He calls out a people from among all nations. God's call is only effective to those who respond to His grace; the call has gone out to all mankind; God did not appoint man to believe; He appointed the glory for those who would believe.
Verses 25, 26, "As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 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."
LGT "Just as also in Hosea He says: I will call that which [is] not My people, My people, and that not beloved, beloved. And it shall be, in that place where it was said to them, Ye [are] not My people, there they shall be called son of [the] living God. "
Paul is quoting from Hosea 2:23 and 1:10. "The new people whom God will call My people will be made up from both Jews and Gentiles. Hosea, it is true, is speaking of the scattered Israelites only, and not of the Gentiles; but the ten tribes, by their lapse into idolatry had put themselves upon the same footing with the Gentiles, so that the words could be applied to both" (Vincent).
McGee notes:
"And so God reached into Europe. He did not send the gospel into Europe because the people there were superior. Some members of the white race seem to think that they are superior people. They are not. The Chinese were way ahead of my ancestors in Paul's day. My ancestors - and perhaps yours - were there in the forests of Europe. A branch of my family was over in Scotland. I am told they were the dirtiest, filthiest savages who have ever been on this earth. Do you think God carried the gospel to them because they were superior? They were anything but that. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy (V. 16). I thank Him for that - how wonderful it is!"
Verse 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:"
LGT "Esaias also cries out concerning Israel, If the number of the sons of Israel should be as the sand of the sea, the remnant will be saved:"
This is a shortened quotation from Isaiah 10:22. Paul says that Isaiah cries over the judgment that he expects for Israel, however, he says a small remnant will be saved.
Verse 28, "For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth."
LGT "For [the] reckoning [He is] concluding and cutting short, the Lord will do upon the earth."
Paul is quoting from Isaiah 10:23 in the Septuagint. The judgment of the Lord will be swift. "The Lord will so cut short, and cut off His people, that the residue may seem as it were a consumption, that is, may have the appearance and the vestige of a very great ruin. However, the few who shall remain from the consumption shall be a proof of the work of God's righteousness, or, I prefer, shall serve to testify the righteousness of God throughout the world" (Calvin).
Verse 29, "And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and been made like unto Gomorrha."
LGT "And just as Esaias said before, Unless [the] Lord of hosts had left us a seed, as Sodom we should have become, and we should have been made like Gomorrha."
Here Paul is quoting from Isaiah 1:9. This seed is the remnant of the saved out from the nation; as the farmer leaves a portion of his crop for seed to be planted the next season. The Lord will preserve a small portion of Israel for to spread the gospel. "The people of Israel had indeed no pre-eminence, except what they had derived from their ancestors; who had yet been in such a manner treated, that the Prophet complained that they had been so afflicted, that they were not far from having been destroyed, as Sodom and Gomorrah had been. There was, however, this difference, that a few were preserved for a seed, to raise up the name, that they might not wholly perish, and be consigned to eternal oblivion. For it behooved God to be ever mindful of His promise, so as to manifest His mercy in the midst of the severest judgments" (Calvin).
Israel and the Gospel
Verse 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."
LGT "What then shall we say? That Gentiles that followed not after righteousness, attained righteousness, but righteousness that [is] by faith."
What then shall we say? What profitable conclusion can we come to with these illustrations from the Old Testament? Paul now introduces the gospel of grace, which cannot be attained by works, simply faith alone in Christ alone. "Paul brings forward this, which was so singular a paradox [contradiction], in such a manner, that by adding a reason he softens whatever asperity [severity] there might be in it; for he says, that the righteousness which the Gentiles attained was by faith; and that it hence depends on the Lord's mercy, and not on man's own worthiness; and that a zeal for the law, by which the Jews were actuated, was absurd; for they sought to be justified by works, and thus labored for what no man could attain to; and still further, they stumble at Christ, through whom alone a way is open to the attainment of righteousness" (Calvin).
Verse 31, "But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness."
LGT "But Israel following after a law of righteousness, did not arrive at that law."
But Israel following after a law of righteousness: the nation Israel followed a righteous law; the Law of God is always righteous, but it cannot save. Did not arrive at that law: none of them were able to completely keep the Law of God. The Jews tried to produce a righteousness that God would accept by their legalism and came up wanting, that is, empty. Not by works of righteousness which we have done, but according to His mercy He saved us (Titus 3:5).
Verse 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;"
LGT "Why? Because [it was] not by faith, but as by works: for they stumbled at the Stone of stumbling:"
Why: the question is, why could they not produce the righteousness that is acceptable to God. The answer to the question is in the next phrase: because it was not by faith, but as by works: the Jew attempted salvation by their own works. For they stumbled at the Stone of stumbling: the Jews went along in their legalism, thinking they were safe by keeping the Law, when their Messiah had come; and then they stumbled, that is, they completely rejected Him, the Stone. "Christ has been given to us for righteousness, whosoever obtrudes on God the righteousness of works, attempts to rob Him of His own office. And hence it appears that whenever men, under the empty pretence of being zealous for righteousness, put confidence in their works, they do in their furious madness carry on war with God Himself" (Calvin). "A stumbling-stone is a stone or impediment in the path over which men may fall. Here it means that obstacle which prevented their attaining the righteousness of faith; and which was the occasion of their full rejection, and ruin. That was the rejection and the crucifixion of their own Messiah; their unwillingness to be saved by Him; their contempt of Him and His message. For this God withheld from them the blessings of justification, and was about to cast them off as a people. This also the apostle proceeds to prove was foretold by the prophets" (Barnes).
Verse 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."
LGT "Just as it has been written [and stands written], Behold I place in Sion a stone of stumbling and a rock of offence, and the one who believes on Him shall not be ashamed."
"The quotation here is from both Isaiah 8:14 and Isaiah 28:16. The Jews stumbled. To the Gentile the cross is foolishness. The one who believes, either Jew or Gentile, will be saved. The humble mind will come in simple faith. The natural man will try to produce salvation by some natural process. He will try to reconcile the sovereignty of God and the responsibility of man as if the puny mind of man is capable and infallible" (McGee). The natural man is unable to even comprehend God, even though he knows there is a God. To know something and then to submit to something are two different issues. The word of God must first be believed, and then it can be effectual. Paul does not try and convince man to believe; he presents the Word of God and lets It do the convincing; and this is the process we should use in our witness; we should not try and convince the sinner to believe; we must simply give them the Word and let the Holy Spirit do the convincing, for the Word of God is sharper than any two-edged sword.
Share freely but cite the source: http://bbbiblehelps.epizy.com