9:1-5. By repetition in positive and negative terms (internally attested by the witness of his own conscience [cf. comments on 2:15] in the presence of the Holy Spirit) Paul affirmed his deep anguish of heart over the rejection of the gospel by the vast majority of Jews. His desire for their salvation was so strong that he was at the point of wishing (imperf. tense, I could wish) that he were cursed and cut off from Christ for his kinsmen, the Israelites.
Paul then listed seven spiritual privileges which belonged to the people of Israel as God’s chosen nation: the adoption as sons (cf. Ex. 4:22), the divine glory (cf. Ex. 16:10; 24:17; 40:34; 1 Kings 8:11), the covenants (Gen. 15:18; 2 Sam. 7:12-16; Jer. 31:31-34), the receiving of the Law (Deut. 5:1-22), the temple worship (latreia, “sacred service,” which may also include service in the tabernacle), and the promises (esp. of the coming Messiah). Also the Israelites were in the line of promise from its beginning in the patriarchs (cf. Matt. 1:1-16; Rom. 1:3) to its fulfillment in the Messiah, who is God over all, forever praised! Amen. This is a clear affirmation of the deity of Messiah. Some take these words as a separate sentence (see niv marg.), but the NIV text seems preferable.
2.the choice illustrated (9:6-18).
a.Isaac over Ishmael (9:6-9).
9:6-9. The failure of the Jews to respond to the gospel of Christ did not mean God’s Word had failed. Instead this rejection was simply the current example of the principle of God’s sovereign choice established in the Old Testament. Paul reminded his readers of a truth he had presented earlier: For not all who are descended from Israel are Israel, that is, spiritual Israel (cf.2:28-29).
Then Paul gave three Old Testament illustrations of God’s sovereignty (Isaac and Ishmael, 9:7b-9; Jacob and Esau, vv.10-13; and Pharaoh, vv.14-18). The first two show that God made a sovereign choice among the physical descendants of Abraham in establishing the spiritual line of promise. Ishmael, born to Hagar (Gen. 16)—and the six sons of Keturah as well (Gen. 25:1-4)—were Abraham’s descendants (sperma), but they were not counted as Abraham’s children (tekna, “born ones”) in the line of promise. Instead, as God told Abraham (Gen. 21:12), It is through Isaac that your offspring will be reckoned (lit., “in Isaac seed [sperma] will be called to you”). Paul repeated the principle for emphasis in different words: It is not the natural children (lit., “the born ones of the flesh”) who are God’s children (tekna, “born ones of God”), but it is the children (tekna) of the promise who are regarded as Abraham’s offspring (sperma). To be a physical descendant of Abraham is not enough; one must be chosen by God (cf. “chosen” in Rom. 8:33) and must believe in Him (4:3, 22-24). God’s assurance that the promise would come through Isaac, not Ishmael, was given to Abraham: At the appointed time I will return, and Sarah will have a son (a somewhat free quotation of Gen. 18:10 from the LXX).
b.Jacob over Esau (9:10-13).
9:10-13. The second Old Testament illustration of God’s sovereign choice is drawn from the second generation of Jewish ancestry. Apparently God purposed to establish this principle clearly at the beginning of His relationship with His Chosen People. This illustration emphasizes God’s sovereignty even more than the first since it involves God’s choice of one twin over another. (In the case of Abraham’s sons, God chose the child of one woman over the child of another woman.) In addition, in the case of Rebecca’s children God’s choice was indicated before the twins were born or had done anything good or bad. This demonstrated that God’s sovereign choice was not by works, even foreseen works, but by Him who calls (cf. “called” in 1:6; 8:28, 30). God’s plan (8:28; 9:11), and not man’s works (4:2-6), is the basis of His election. Rebecca was informed, The older will serve the younger (cf. Gen. 25:23), a divine choice confirmed by God’s declaration, Jacob I loved, but Esau I hated (cf. Mal. 1:2-3). Esau, the older, did not actually serve Jacob, his younger twin; but Esau’s descendants, the Edomites, did (cf. 1 Sam. 14:47; 2 Sam. 8:14; 1 Kings 11:15-16; 22:47; 2 Kings 14:7). God’s “love” for Jacob was revealed in His choice of Jacob and God’s “hatred” for Esau was seen in His rejecting Esau for the line of promise. Hatred in this sense is not absolute but relative to a higher choice (cf. Matt. 6:24; Luke 14:26; John 12:25).
c.Pharaoh (9:14-18).
9:14-18. With the words, What then shall we say? (cf.4:1; 6:1; 8:31) Paul introduced the question undoubtedly in his readers’ minds, Is God unjust in choosing Isaac over Ishmael, and Jacob over Esau? The Greek negative particle (m?) with a question implies a negative response. Paul responded in his usual emphatic way, Not at all! (m? genoito; cf. comments on 3:4) The issue in such matters is not justice but sovereign decision, as God’s word to Moses (Ex. 33:19) quoted by Paul indicates. As the sovereign God, He has the right to show mercy to whomever He chooses. In fact, He is not under obligation to extend mercy to anyone. Therefore experiencing His mercy does not . . . depend on man’s desire (lit., “the one willing”) or effort (lit., “the one running”). No one deserves or can earn His mercy.
The Apostle Paul then presented his third illustration, the Egyptian Pharaoh of the Exodus. To him God said through Moses, I raised you up (i.e., brought you onto the scene of history) to display My power in you and that My name might be proclaimed in all the earth (cf. Ex. 9:16). God’s power (cf. Rom. 9:22) was demonstrated as He freed the Israelites from under Pharaoh’s hand. And other nations heard about it and were awed (Ex. 15:14-16; Josh. 2:10-11; 9:9; 1 Sam. 4:8). It is significant that Paul introduced this quotation with the words, For the Scripture says, for he equated the words of God with the words of Scripture. Paul concluded, God has mercy on whom He wants to have mercy (cf. Rom. 9:15) and He hardens whom He wants to harden (“make stubborn”; cf. Ex. 4:21; 7:3; 9:12; 10:27; 14:4, 8; cf.14:17). Because of God’s choice, Pharaoh then hardened his own heart (Ex. 7:13-14, 22; 8:15, 19, 32; 9:7, 34-35). All this shows that God chooses and works sovereignly, but not arbitrarily. Yet Pharaoh was responsible for his actions.
3.the choice explained (9:19-29).
9:19-21. Once again Paul anticipated the questioning response of his readers: Then why does God still blame us? (The Gr. word trans. “then” probably goes with the preceding statement rather than this question, though this also makes good sense.) For who resists (perf. tense, “has taken and continues to take a stand against”) His will? (boul?mati, “deliberate purpose”) These questions are still raised by those who reject the biblical doctrine of God’s sovereignty. If God makes the choices, how can He hold man responsible? Who can go against what He does?
In response Paul reaffirmed the reality of God’s sovereignty and the effrontery of such questions. But who are you, O man, to talk back to God? (cf. Isa. 45:9) Man, the created one, has no right to question God, the Creator. Paul then quoted a clause from Isaiah 29:16:Shall what is formed say to Him who formed it, Why did You make me like this? Drawing an analogy between the sovereign Creator and a potter, Paul asked, Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes (lit., “one vessel [pot or vase] unto honor”) and some for common use? (lit., “unto dishonor”) Obviously a potter from the same pile takes some clay to form a finely shaped and decorated vase and takes other clay to make a cooking pot (cf. Jer. 18:4-6). And the clay has no right to complain! The sovereign Creator has the same authority over His creatures, especially in light of man’s origin from dust (Gen. 2:7).
9:22-26. Having stated that God is like a potter, Paul now applied this illustration to God’s sovereign purpose for different people. He stated the two alternatives as conditional clauses (What if. . . ?) and left unstated the obvious common conclusion: Does not God have that right? The one alternative is that God . . . bore with great patience (cf. 2 Peter 3:9) the objects (lit., “vessels”; cf. Rom. 9:21) of His wrath—prepared for destruction (ap?leian, “ruin”). The perfect participle “prepared” describes past action with a continuing result or state. “Prepared” may be reflexive (“prepared themselves”), but it seems preferable to take it as passive (“were prepared”). The thought is that they have been and are in a state of readiness or ripeness to receive God’s wrath. The objects of God’s wrath are the unsaved (1:18), who will suffer eternal judgment (John 3:36). God has patiently endured their antagonism to Him (cf. Acts 14:16; Rom. 3:25), but their judgment is coming. Those who oppose Him and refuse to turn to Him (Matt. 23:37) are then “prepared” by Him for condemnation. They are “storing up [God’s] wrath” against themselves (Rom. 2:5). In hell they will experience His wrath, and His power will be made known (cf.9:17). God does not delight in wrath, and He did not choose some people to go to hell. Choosing (v.22) should be rendered “willing.” Some are prepared by God for eternal judgment not because He delights to do so, but because of their sin. In view of their sin, which makes them “ripe” for destruction, God is willing to exhibit His wrath, and He will do so at the proper time.
The other alternative relates to God’s dealings with the objects (lit., “vessels”; cf.v.21) of His mercy. God chose them as such in order to make the riches of His glory known and He prepared them in advance for glory (cf.8:29-31; Col. 1:27; 3:4). The verb “He prepared in advance” (Rom. 9:23) is pro?toimasen, “He made ready beforehand,” which God does by bestowing salvation. (The word “prepared” in v.22 is kat?rtismena, “are made or prepared or ripened.”)
Up to this point Paul had been speaking conditionally and objectively, but in verse 24 he was more direct—even us—because he and his readers were some of the vessels of mercy sovereignly chosen by God. God not only chose them but He also called them, including Jews and Gentiles. The point is that God’s sovereign choice was manifested not only in the Jews’ ancestry (in Isaac and Jacob, vv.6-13), but also in Paul’s generation and today. To back up his conclusion and particularly the part about Gentiles, Paul quoted two verses from Hosea (2:23; 1:10). God directed Hosea to give his children symbolic names—one son Lo-Ammi (not my people) and the daughter Lo-Ruhamah (not . . . loved). These represented God’s abandonment of the Northern Kingdom of Israel to the Assyrian Captivity and Exile (Hosea 1:2-9).
God was not permanently casting away the people of Israel, however. In the verses quoted by Paul God promised to restore them as His beloved and as His people. By ethnic heritage the Gentiles were not God’s people, so Paul was led by the Spirit of God to apply these verses to Gentiles—and Jews also—who were sovereignly chosen by God and called to be His people in Christ. The quotation of Hosea 2:23 is rather free with the order of the clauses reversed to fit the application to Gentiles. Paul was applying these verses from Hosea to the Gentiles, not reinterpreting them. He was not saying that Israel of the Old Testament is part of the church.
9:27-29. Here Paul quoted Old Testament verses to support the fact that God in His sovereign choice and calling always includes a Jewish segment, though it is a minority. The passages quoted (Isa. 10:22-23 and 1:9, both from the LXX) make it clear that in God’s judgment on rebellious Israel He by sovereign choice preserves and saves a remnant. Those promises were fulfilled in the Captivity and Exile of both Israel and Judah and in the destruction of Jerusalem in a.d. 70 and will also be fulfilled in the national end-time deliverance of Israel (Rom. 11:26-27). Even today the same principle is true. Jews who become members of the church, the body of Christ, are what Paul later called “a remnant chosen by grace” (11:5), which included himself (11:1).
B.God’s sovereign choice applied (9:30-10:21).
1.israel’s stumbling (9:30-10:4).
9:30-33. Once again Paul asked his familiar rhetorical question, What then shall we say? (cf.4:1; 6:1; 8:31; 9:14) preparatory to his summation of this situation. His identification of the Gentiles (lit., “the nations”) as the ones who have obtained . . . a righteousness that is by (ek, “out from”) faith is interesting. As Paul stated later, the church included Jewish as well as Gentile believers (11:1-5), but by the time of Paul’s third missionary journey the increasing rejection of the gospel by the Jews and the predominance of Gentiles in the church led the apostle to speak of “the Gentiles” as antithetical to Israel. The latter pursued (“kept on pursuing”) a Law of righteousness, but has not attained it. “A Law of righteousness” refers to the Mosaic Law (cf.7:7, 12, 14). To seek to attain righteousness by observing the Law requires that it be kept perfectly (cf. James 2:10). Why did Israel not attain it? Because they pursued it not by (ek, “out from”) faith but as if it were by (ek, “out from”) works. The Israelites did not admit their inability to keep the Law perfectly and turn by faith to God for forgiveness. Instead a few of them kept trying to keep the Law by their own efforts. Consequently they stumbled (cf. Rom. 11:11) over the “stumbling Stone.” The Lord Jesus Christ, “the stumbling Stone” (cf. 1 Peter 2:4-8), did not conform to the Jews’ expectations, so they rejected Him instead of responding to Him by faith. To show that God anticipated this, Paul quoted from Isaiah 8:14 and 28:16 (cf. Rom. 10:11), combining the two statements to indicate the two contrasting reactions by men to the Stone that God placed in Zion (cf. “Zion” in 11:26).
10:1-4. Having stated the fact of Israel’s stumbling in the preceding verses, Paul now explained the reason for that stumbling. But first, in words reminiscent of the opening verses of chapter 9, the apostle expressed his deep personal spiritual burden for the salvation of the people of Israel. Perhaps with his own experience in mind (cf. Acts 26:11; Gal. 1:13-14; Phil. 3:4-6) Paul affirmed, For I can testify (pres. tense, “I testify, bear witness”) about them that they are zealous for God. Israel was called “the God-intoxicated people.” Paul had to acknowledge, however, that their zeal is not based on (lit., “according to”) knowledge (epign?sin, “intensive, full knowledge”). The Jews obviously had knowledge of God but not full knowledge. Otherwise they would not have stumbled over Christ by seeking to gain righteousness on the basis of works.
Paul continued his explanation of Israel’s failure and their misguided zeal. Since they did not know (the participle agnoountes means “being ignorant,” here in the sense of not understanding) the righteousness that comes from God. The NIV implies that the people of Israel did not understand the God-provided righteousness expounded in this letter to the Christians in Rome (cf. Rom. 1:17). That may be true, even though they should have known from their own Scriptures (cf. Gen. 15:6; Ps. 32:1-2). But here preferably the righteousness in view is the righteousness God requires for people to be accepted by Him, which is God’s own infinite righteousness. The Jews did not really understand God’s own infinite righteousness, which is why they were continuing to seek to establish their own (cf. Isa. 64:6). Little wonder then that they did not submit to (“place themselves under”) God’s righteousness, that is, the righteousness God provides through Christ by faith. The Greek in Romans 10:4 includes the coordinating particle gar, “for” (not trans. in the niv). It introduces a statement that is crucial to Paul’s explanation of Israel’s stumbling—Christ is the end of the Law so that there may be righteousness for everyone who believes. The word translated “end” (telos) stands in the emphatic first position in the Greek sentence. It means that Christ is the designed end (termination) or Purpose-Goal of the Law (cf. Gal. 3:24), the Object to which the Law pointed.
The Law did not and could not of itself provide righteousness before God for individuals (cf. Rom. 3:20; 7:7). But Christ fulfilled the Law (Matt. 5:17-18) by keeping it perfectly during His sinless life (cf. John 8:46) and then gave His life in payment for the penalty of sin and the broken Law (cf. Eph. 2:15; Col. 2:13-14). The Law then pointed to Him as the Source of the God-provided righteousness it could not supply (Gal. 3:24). A godly Jew who trusted Yahweh and followed the Levitical system, including the sin offering and the trespass offering, would most likely be inclined to respond to Christ by faith and would receive God’s righteousness (i.e., be justified; Acts 13:39; Rom. 3:24; 4:3, 5). He then could meet the requirements of the Law by the indwelling Holy Spirit (8:4). Conversely, a Jew who sought by works to establish his own righteousness would not recognize Christ as “the end of the Law” and would stumble over Him.
2.god’s gracious offer (10:5-15).
10:5-8. In presenting God’s gracious offer of salvation in Christ and the provision of righteousness by faith, Paul first stated the contrast of the by-works approach to achieving righteousness. He wrote, Moses describes (lit., “writes”) the righteousness that is by the Law. Then Paul quoted Leviticus 18:5, The man who does these things will live by them. If a Jew were to receive righteousness by keeping the demands of the Law, that would be human achievement; it would not be from God. However, a Jew would need to keep the entire Law perfectly all his life—an impossible task (James 2:10). But then Paul also quoted Moses in support of his righteousness-by-faith position centered in Christ as “the end of the Law” and the means by which righteousness is available for everyone who believes. It does not seem appropriate that Paul was merely borrowing Moses’ words and applying them to something foreign in Moses’ thought. This suggests, then, that righteousness . . . by faith is not a new concept, but had been proclaimed to Israel by Moses.
The material Paul quoted in Romans 10:6-8 is taken somewhat freely from Deuteronomy 30:12-14 with clauses quoted here and there. The material in Deuteronomy was part of Moses’ charge to the generation of Israel about to enter the land of Canaan. This exhortation was the conclusion of Moses’ prophetic description of God’s dealing with Israel. Blessing was promised for faith and obedience, and chastisement would result from rejection and disobedience. If Israel forsook God, Moses said, she would face worldwide dispersion and affliction. When the people then finally do turn to God in faith, He will restore them to blessing, prosperity, and prominence among the nations (Deut. 30:1-10). The point of Moses’ exhortation (Deut. 30:11) is that the generation to whom he was speaking had the message (it was very near you and in your mouth, Deut. 30:14) and could respond by faith (in your heart, Deut. 30:14) and walk with God in obedience. Since the Israelites in Moses’ day had the message, they did not need to ask that it be brought down from heaven or that someone “cross the sea to get it” (Deut. 30:13). Instead, the word (Moses’ instructions) was “near” them (Deut. 30:14).
In effect, Paul indicated that the same truth applied to his generation, with the added fact that Christ had come in the flesh (John 1:14) and had been resurrected. Therefore there was no need for anyone to ask to bring Christ down (in His Incarnation) or to bring Christ up from the dead; He had already come and had been resurrected. The message of righteousness by faith in Paul’s day was “near” his readers (available to them) and this was “the word” (rh?ma, “saying”) of faith he was proclaiming (rh?ma, “the spoken word” is also used in Eph. 5:26; 6:17; 1 Peter 1:25). Thus the gospel, “the word of faith,” is available and accessible.
10:9-13. In these verses Paul stated the content of that message concerning faith. Confessing with the mouth that Jesus is Lord is mentioned first to conform to the order of the quotation from Deuteronomy 30:14 in Romans 10:8. The confession is an acknowledgement that God has been incarnated in Jesus (cf.v.6), that Jesus Christ is God. Also essential is heart-faith that God raised Him from the dead (cf.v.7). The result is salvation. The true order is given in verse 10:For it is with your heart that you believe and are justified (lit., “it is believed unto righteousness”), and it is with your mouth that you confess and are saved (lit., “it is confessed unto salvation”). Yet these are not two separate steps to salvation. They are chronologically together. Salvation comes through acknowledging to God that Christ is God and believing in Him.
Paul then (v.11) supported his position by requoting part of Isaiah 28:16 (cf. Rom. 9:33), adding the Greek word translated everyone. God responds with the gift of provided righteousness to each individual who believes. Then Paul reminded his readers of God’s impartiality, as he did when discussing human sinfulness (3:22). Just as all who sin will be judged, so all who believe will be saved and richly blessed. This conclusion also is supported by a quotation from Joel 2:32: Everyone who calls on the name of the Lord will be saved. To call on the Lord means to pray in faith for salvation. (On the significance of the “name,” see comments on Acts 3:16.)
10:14-15. After proclaiming God’s gracious offer in Christ, Paul confronted the natural questions that arise, each additional question building on the key verb from the preceding question. God’s promise of salvation to “everyone who calls” on Him (v.13) begins the process. How, then, can they call on the One they have not believed in? Previously, to call on the Lord was equated with trusting Him or believing in Him (cf.vv.11 and 13), but here it follows the believing. When one believes in Christ, he “calls” on Him. Believing, in turn, is based on hearing, and hearing is based on someone preaching . . . and how can they preach unless they are sent? (Since the Gr. word k?ryss?, “preach,” means “to be a herald, to announce,” it is not limited to proclamation from a pulpit.) Carrying God’s gracious offer involves human beings whom God has brought to Himself and then uses as His heralds. They share God’s message of salvation because He will save everyone who calls on His name. Paul quoted from Isaiah 52:7 concerning the eagerness of the bearers of good news. Those who bear it have beautiful . . . feet, that is, their message is welcome. In Isaiah 52:7 the messenger announced to Judah that God had ended their Exile in Babylon (cf. Isa. 40:9-11). But Paul applied Isaiah 52:7 to the Jews of his day to whom the gospel was being given.
3.israel’s rejection (10:16-21).
10:16-18. Paul had made it clear that God’s gracious offer of righteousness by faith was given to all, Jews and Gentiles alike (cf.v.12). His focus in this chapter, however, has been on the people of Israel and their response to that offer (cf.v.1). Therefore when he wrote, But not all the Israelites (the Gr. text simply says “all”) accepted the good news, he obviously had in mind the Jews’ failure to respond. (“Accepted” translates hyp?kousan, a compound of the verb “to hear.” It means “to hear with a positive response,” and so “to obey, to submit to.”) This is borne out by Paul’s confirming quotation of Isaiah 53:1:Lord, who has believed our message? This failure of the Jews to respond to the good news was true in Jesus’ days on earth (John 12:37-41) and in Paul’s day as well. However, the indefinite “all” of the Greek text (Rom. 10:16) is appropriate, because the response to the gospel among the Gentiles was also far less than total. Paul explained, Consequently, faith comes from hearing the message (lit., “is out from hearing”; cf.v.14) and the message is heard through the word of Christ (lit., “and the hearing is through the saying [rh?matos; cf.v.17] concerning Christ”). The Greek word ako? (“hearing”) can mean the thing heard (the message; v.16) or the act or sense of hearing (v.17).
Someone, however, might insist that the Jews were not given adequate opportunity to hear the message. So, Paul said, But I ask (“say”), Did they not hear? He then quoted Psalm 19:4, concerning God’s general revelation in the cosmic heavens (cf. Rom. 1:18-20). However, that psalm also discusses God’s special revelation in the Old Testament (Ps. 19:7-11). Paul’s obvious answer to his question is that Israel had ample opportunity by both general and special revelation to respond to God. Certainly she heard.
10:19-21. With these verses the argument takes a turn. The apostle anticipated another objection. Someone might argue, “Yes, Israel heard but she did not understand that God purposed to offer righteousness by faith to all mankind, including Gentiles.” So Paul wrote, Again I ask (lit., “But I say”), did Israel not understand? (egn?, “know”) His answer this time was from two Old Testament quotations, one as early as Moses (Deut. 32:21) and the second by Isaiah (Isa. 65:1). Both Old Testament leaders wrote about God’s turning to the Gentiles, whom the Jews thought had no understanding (asynet?, “senseless”; cf. Rom. 1:21, 31). And yet concerning Israel, God has been gracious in spite of her disobedience (a quotation of Isa. 65:2). Israel’s continuing rebellious and unbelieving disobedience was judged by God’s turning to the Gentiles (Rom. 10:20; cf. Acts 8:1-8, 10). At the same time God has not withheld salvation from Jews. He has held out His hands, imploring them to return to Him.
To this point in this major section of Romans (chaps.9-11) God’s personal righteousness and His provided righteousness for people has been displayed primarily in Israel’s rejecting Christ and rebelling against God, and in God’s choosing and turning to Gentiles in grace. These themes continue in this chapter, but God’s sovereign choice also involves His restoring Israel and His being magnified thereby.
1 I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit, 2 that I have great grief and uninterrupted pain in my heart, 3 for I have wished, I myself, to be a curse from the Christ for my brethren, my kinsmen, according to flesh; 4 who are Israelites; whose is the adoption, and the glory, and the covenants, and the law-giving, and the service, and the promises; 5 whose are the fathers; and of whom, as according to flesh, is the Christ, who is over all, God blessed for ever. Amen.
6 Not however as though the word of God had failed; for not all are Israel which are of Israel; 7 nor because they are seed of Abraham are all children: but, In Isaac shall a seed be called to thee. 8 That is, they that are the children of the flesh, these are not the children of God; but the children of the promise are reckoned as seed. 9 For this word is of promise, According to this time I will come, and there shall be a son to Sarah. 10 And not only that, but Rebecca having conceived by one, Isaac our father, 11the children indeed being not yet born, or having done anything good or worthless (that the purpose of God according to election might abide, not of works, but of him that calls), 12 it was said to her, The greater shall serve the less: 13 according as it is written, I have loved Jacob, and I have hated Esau.
14 What shall we say then? Is there unrighteousness with God? Far be the thought. 15 For he says to Moses, I will shew mercy to whom I will shew mercy, and I will feel compassion for whom I will feel compassion. 16 So then it is not of him that wills, nor of him that runs, but of God that shews mercy. 17 For the scripture says to Pharaoh, For this very thing I have raised thee up from amongst men, that I might thus shew in thee my power, and so that my name should be declared in all the earth. 18 So then, to whom he will he shews mercy, and whom he will he hardens. 19 Thou wilt say to me then, Why does he yet find fault? for who resists his purpose? 20 Aye, but thou, O man, who art thou that answerest again to God? Shall the thing formed say to him that has formed it, Why hast thou made me thus? 21 Or has not the potter authority over the clay, out of the same lump to make one vessel to honour, and another to dishonour? 22 And if God, minded to shew his wrath and to make his power known, endured with much long-suffering vessels of wrath fitted for destruction; 23 and that he might make known the riches of his glory upon vessels of mercy, which he had before prepared for glory, 24 us, whom he has also called, not only from amongst the Jews, but also from amongst the nations?
25 As he says also in Hosea, I will call not-my-people My people; and the-not-beloved Beloved. 26 And it shall be, in the place where it was said to them, Ye are not my people, there shall they be called Sons of the living God. 27 But Esaias cries concerning Israel, Should the number of the children of Israel be as the sand of the sea, the remnant shall be saved: 28 for he is bringing the matter to an end, and (cutting it short in righteousness; because) a cutting short of the matter will the Lord accomplish upon the earth. 29 And according as Esaias said before, Unless the Lord of hosts had left us a seed, we had been as Sodom, and made like even as Gomorrha.
30 What then shall we say? That they of the nations, who did not follow after righteousness, have attained righteousness, but the righteousness that is on the principle of faith. 31 But Israel, pursuing after a law of righteousness, has not attained to that law. 32 Wherefore? Because it was not on the principle of faith, but as of works. They have stumbled at the stumblingstone, 33 according as it is written, Behold, I place in Zion a stone of stumbling and rock of offence: and he that believes on him shall not be ashamed.
Chapter 10
1 Brethren, the delight of my own heart and my supplication which I address to God for them is for salvation. 2 For I bear them witness that they have zeal for God, but not according to knowledge. 3 For they, being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. 4 For Christ is the end of law for righteousness to every one that believes. 5 For Moses lays down in writing the righteousness which is of the law, The man who has practised those things shall live by them. 6 But the righteousness of faith speaks thus: Do not say in thine heart, Who shall ascend to the heavens? that is, to bring Christ down; 7 or, Who shall descend into the abyss? that is, to bring up Christ from among the dead. 8 But what says it? The word is near thee, in thy mouth and in thy heart: that is, the word of faith, which we preach: 9 that if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thine heart that God has raised him from among the dead, thou shalt be saved. 10 For with the heart is believed to righteousness; and with the mouth confession made to salvation. 11 For the scripture says, No one believing on him shall be ashamed.
12 For there is no difference of Jew and Greek; for the same Lord of all is rich towards all that call upon him. 13 For every one whosoever, who shall call on the name of the Lord, shall be saved. 14 How then shall they call upon him in whom they have not believed? and how shall they believe on him of whom they have not heard? and how shall they hear without one who preaches? 15 and how shall they preach unless they have been sent? according as it is written, How beautiful the feet of them that announce glad tidings of peace, of them that announce glad tidings of good things! 16 But they have not all obeyed the glad tidings. For Esaias says, Lord, who has believed our report? 17 So faith then is by a report, but the report by God’s word. 18 But I say, Have they not heard? Yea, surely, Their voice has gone out into all the earth, and their words to the extremities of the habitable world. 19 But I say, Has not Israel known? First, Moses says, I will provoke you to jealousy through them that are not a nation: through a nation without understanding I will anger you. 20 But Esaias is very bold, and says, I have been found by those not seeking me; I have become manifest to those not inquiring after me. 21 But unto Israel he says, All the day long I have stretched out my hands unto a people disobeying and opposing.
Chapter 11
1 I say then, Has God cast away his people? Far be the thought. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God has not cast away his people whom he foreknew. Know ye not what the scripture says in the history of Elias, how he pleads with God against Israel? 3 Lord, they have killed thy prophets, they have dug down thine altars; and I have been left alone, and they seek my life. 4 But what says the divine answer to him? I have left to myself seven thousand men, who have not bowed knee to Baal. 5 Thus, then, in the present time also there has been a remnant according to election of grace. 6 But if by grace, no longer of works: since otherwise grace is no more grace. 7 What is it then? What Israel seeks for, that he has not obtained; but the election has obtained, and the rest have been blinded, 8 according as it is written, God has given to them a spirit of slumber, eyes not to see, and ears not to hear, unto this day. 9 And David says, Let their table be for a snare, and for a gin, and for a fall-trap, and for a recompense to them: 10 let their eyes be darkened not to see, and bow down their back alway. 11 I say then, Have they stumbled in order that they might fall? Far be the thought: but by their fall there is salvation to the nations to provoke them to jealousy. 12 But if their fall be the world’s wealth, and their loss the wealth of the nations, how much rather their fulness? 13 For I speak to you, the nations, inasmuch as I am apostle of nations, I glorify my ministry; 14 if by any means I shall provoke to jealousy them which are my flesh, and shall save some from among them. 15 For if their casting away be the world’s reconciliation, what their reception but life from among the dead? 16 Now if the first-fruit be holy, the lump also; and if the root be holy, the branches also. 17 Now if some of the branches have been broken out, and thou, being a wild olive tree, hast been grafted in amongst them, and hast become a fellow-partaker of the root and of the fatness of the olive tree, 18 boast not against the branches; but if thou boast, it is not thou bearest the root, but the root thee. 19 Thou wilt say then, The branches have been broken out in order that I might be grafted in. 20 Right: they have been broken out through unbelief, and thou standest through faith. Be not high-minded, but fear: 21 if God indeed has not spared the natural branches; lest it might be he spare not thee either. 22 Behold then the goodness and severity of God: upon them who have fallen, severity; upon thee goodness of God, if thou shalt abide in goodness, since otherwise thou also wilt be cut away. 23 And they too, if they abide not in unbelief, shall be grafted in; for God is able again to graft them in. 24 For if thou hast been cut out of the olive tree wild by nature, and, contrary to nature, hast been grafted into the good olive tree, how much rather shall they, who are according to nature be grafted into their own olive tree? 25 For I do not wish you to be ignorant, brethren, of this mystery, that ye may not be wise in your own conceits, that blindness in part is happened to Israel, until the fulness of the nations be come in; 26 and so all Israel shall be saved. According as it is written, The deliverer shall come out of Zion; he shall turn away ungodliness from Jacob. 27 And this is the covenant from me to them, when I shall have taken away their sins. 28 As regards the glad tidings, they are enemies on your account; but as regards election, beloved on account of the fathers. 29 For the gifts and the calling of God are not subject to repentance. 30 For as indeed ye also once have not believed in God, but now have been objects of mercy through the unbelief of these; 31 so these also have now not believed in your mercy, in order that they also may be objects of mercy. 32 For God hath shut up together all in unbelief, in order that he might shew mercy to all.
33 O depth of riches both of the wisdom and knowledge of God! how unsearchable his judgments, and untraceable his ways! 34 For who has known the mind of the Lord, or who has been his counsellor? 35 or who has first given to him, and it shall be rendered to him? 36 For of him, and through him, and for him are all things: to him be glory for ever. Amen.
Chapter 12
1 I beseech you therefore, brethren, by the compassions of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your intelligent service. 2 And be not conformed to this world, but be transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God. 3 For I say, through the grace which has been given to me, to every one that is among you, not to have high thoughts above what he should think; but to think so as to be wise, as God has dealt to each a measure of faith. 4 For, as in one body we have many members, but all the members have not the same office; 5 thus we, being many, are one body in Christ, and each one members one of the other. 6 But having different gifts, according to the grace which has been given to us, whether it be prophecy, let us prophesy according to the proportion of faith; 7 or service, let us occupy ourselves in service; or he that teaches, in teaching; 8 or he that exhorts, in exhortation; he that gives, in simplicity; he that leads, with diligence; he that shews mercy, with cheerfulness. 9 Let love be unfeigned; abhorring evil; cleaving to good: 10 as to brotherly love, kindly affectioned towards one another: as to honour, each taking the lead in paying it to the other: 11 as to diligent zealousness, not slothful; in spirit fervent; serving the Lord. 12 As regards hope, rejoicing: as regards tribulation, enduring: as regards prayer, persevering: 13 distributing to the necessities of the saints; given to hospitality. 14 Bless them that persecute you; bless, and curse not. 15 Rejoice with those that rejoice, weep with those that weep. 16 Have the same respect one for another, not minding high things, but going along with the lowly: be not wise in your own eyes: 17 recompensing to no one evil for evil: providing things honest before all men: 18 if possible, as far as depends on you, living in peace with all men; 19 not avenging yourselves, beloved, but give place to wrath; for it is written, Vengeance belongs to me, I will recompense, saith the Lord. 20 If therefore thine enemy should hunger, feed him; if he should thirst, give him drink; for, so doing, thou shalt heap coals of fire upon his head. 21 Be not overcome by evil, but overcome evil with good.
Chapter 13
1 Let every soul be subject to the authorities that are above him. For there is no authority except from God; and those that exist are set up by God. 2 So that he that sets himself in opposition to the authority resists the ordinance of God; and they who thus resist shall bring sentence of guilt on themselves. 3 For rulers are not a terror to a good work, but to an evil one. Dost thou desire then not to be afraid of the authority? practise what is good, and thou shalt have praise from it; 4 for it is God’s minister to thee for good. But if thou practisest evil, fear; for it bears not the sword in vain; for it is God’s minister, an avenger for wrath to him that does evil. 5 Wherefore it is necessary to be subject, not only on account of wrath, but also on account of conscience. 6 For on this account ye pay tribute also; for they are God’s officers, attending continually on this very thing.
7 Render to all their dues: to whom tribute is due, tribute; to whom custom, custom; to whom fear, fear; to whom honour, honour. 8 Owe no one anything, unless to love one another: for he that loves another has fulfilled the law. 9 For, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not lust; and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbour as thyself. 10 Love works no ill to its neighbour; love therefore is the whole law.
11 This also, knowing the time, that it is already time that we should be aroused out of sleep; for now is our salvation nearer than when we believed. 12 The night is far spent, and the day is near; let us cast away therefore the works of darkness, and let us put on the armour of light. 13 As in the day, let us walk becomingly; not in rioting and drunkenness, not in chambering and lasciviousness, not in strife and emulation. 14 But put on the Lord Jesus Christ, and do not take forethought for the flesh to fulfil its lusts.
Chapter 14
1 Now him that is weak in the faith receive, not to the determining of questions of reasoning. 2 One man is assured that he may eat all things; but the weak eats herbs. 3 Let not him that eats make little of him that eats not; and let not him that eats not judge him that eats: for God has received him. 4 Who art thou that judgest the servant of another? to his own master he stands or falls. And he shall be made to stand; for the Lord is able to make him stand. 5 One man esteems day more than day; another esteems every day alike. Let each be fully persuaded in his own mind. 6 He that regards the day, regards it to the Lord. And he that eats, eats to the Lord, for he gives God thanks; and he that does not eat, it is to the Lord he does not eat, and gives God thanks. 7 For none of us lives to himself, and none dies to himself. 8 For both if we should live, it is to the Lord we live; and if we should die, it is to the Lord we die: both if we should live then, and if we should die, we are the Lord’s. 9 For to this end Christ has died and lived again, that he might rule over both dead and living. 10 But thou, why judgest thou thy brother? or again, thou, why dost thou make little of thy brother? for we shall all be placed before the judgment-seat of God. 11 For it is written, I live, saith the Lord, that to me shall bow every knee, and every tongue shall confess to God. 12 So then each of us shall give an account concerning himself to God. 13 Let us no longer therefore judge one another; but judge ye this rather, not to put a stumbling-block or a fall-trap before his brother. 14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except to him who reckons anything to be unclean, to that man it is unclean. 15 For if on account of meat thy brother is grieved, thou walkest no longer according to love. Destroy not him with thy meat for whom Christ has died. 16 Let not then your good be evil spoken of; 17 for the kingdom of God is not eating and drinking, but righteousness, and peace, and joy in the Holy Spirit. 18 For he that in this serves the Christ is acceptable to God and approved of men. 19 So then let us pursue the things which tend to peace, and things whereby one shall build up another. 20 For the sake of meat do not destroy the work of God. All things indeed are pure; but it is evil to that man who eats while stumbling in doing so. 21It is right not to eat meat, nor drink wine, nor do anything in which thy brother stumbles, or is offended, or is weak. 22 Hast thou faith? have it to thyself before God. Blessed is he who does not judge himself in what he allows. 23 But he that doubts, if he eat, is condemned; because it is not of faith; but whatever is not of faith is sin.
Chapter 15
1 But we ought, we that are strong, to bear the infirmities of the weak, and not to please ourselves. 2 Let each one of us please his neighbour with a view to what is good, to edification. 3 For the Christ also did not please himself; but according as it is written, The reproaches of them that reproach thee have fallen upon me. 4 For as many things as have been written before have been written for our instruction, that through endurance and through encouragement of the scriptures we might have hope.
5 Now the God of endurance and of encouragement give to you to be like-minded one toward another, according to Christ Jesus; 6 that ye may with one accord, with one mouth, glorify the God and Father of our Lord Jesus Christ.
7 Wherefore receive ye one another, according as the Christ also has received you to the glory of God. 8 For I say that Jesus Christ became a minister of the circumcision for the truth of God, to confirm the promises of the fathers; 9 and that the nations should glorify God for mercy; according as it is written, For this cause I will confess to thee among the nations, and will sing to thy name. 10 And again he says, Rejoice, nations, with his people. 11 And again, Praise the Lord, all ye nations, and let all the peoples laud him. 12 And again, Esaias says, There shall be the root of Jesse, and one that arises, to rule over the nations: in him shall the nations hope.
13 Now the God of hope fill you with all joy and peace in believing, so that ye should abound in hope by the power of the Holy Spirit.
14 But I am persuaded, my brethren, I myself also, concerning you, that yourselves also are full of goodness, filled with all knowledge, able also to admonish one another. 15 But I have written to you the more boldly, brethren, in part, as putting you in mind, because of the grace given to me by God, 16 for me to be minister of Christ Jesus to the nations, carrying on as a sacrificial service the message of glad tidings of God, in order that the offering up of the nations might be acceptable, sanctified by the Holy Spirit.
17 I have therefore whereof to boast in Christ Jesus in the things which pertain to God. 18 For I will not dare to speak anything of the things which Christ has not wrought by me, for the obedience of the nations, by word and deed, 19 in the power of signs and wonders, in the power of the Spirit of God; so that I, from Jerusalem, and in a circuit round to Illyricum, have fully preached the glad tidings of the Christ; 20 and so aiming to announce the glad tidings, not where Christ has been named, that I might not build upon another’s foundation; 21 but according as it is written, To whom there was nothing told concerning him, they shall see; and they that have not heard shall understand.
22 Wherefore also I have been often hindered from coming to you. 23 But now, having no longer place in these regions, and having great desire to come to you these many years, 24 whenever I should go to Spain; (for I hope to see you as I go through, and by you to be set forward thither, if first I shall have been in part filled with your company;) 25 but now I go to Jerusalem, ministering to the saints; 26 for Macedonia and Achaia have been well pleased to make a certain contribution for the poor of the saints who are in Jerusalem. 27 They have been well pleased indeed, and they are their debtors; for if the nations have participated in their spiritual things, they ought also in fleshly to minister to them. 28 Having finished this therefore, and having sealed to them this fruit, I will set off by you into Spain. 29 But I know that, coming to you, I shall come in the fulness of the blessing of Christ.
30 But I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in prayers for me to God; 31 that I may be saved from those that do not believe in Judaea; and that my ministry which I have for Jerusalem may be acceptable to the saints; 32 in order that I may come to you in joy by God’s will, and that I may be refreshed with you. 33 And the God of peace be with you all. Amen.
Darby, J. N. 1996. The Holy Scriptures : A new translation from the original languages . Logos Research Systems: Oak Harbor
