VW-Edition Bible (2010)

1I tell the truth in Christ, I am not lying, my conscience also bearing witness with me in the Holy Spirit, 2that I have great sorrow and continual grief in my heart. 3For I could wish that I myself were accursed from Christ on behalf of my brethren, my kinsmen according to the flesh, 4who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the Law, the service of God, and the promises; 5of whom are the fathers and from whom, according to the flesh, is Christ, being God over all, blessed forever. Amen. 6Moreover, it is not as though the Word of God has fallen away. For not all those of Israel are Israel, 7nor are they all children because they are the seed of Abraham; but, In Isaac your Seed shall be called. 8That is, those who are the children of flesh, these are not the children of God; but the children of the promise are accounted as seed. 9For this is the Word of promise: At this time I will come and Sarah shall have a son. 10And not only this, but when Rebecca also had conceived by one man, even by our father Isaac 11(for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls), 12it was said to her, The elder shall serve the younger. 13As it is written, Jacob I have loved, but Esau I have hated. 14What shall we say then? Is there unrighteousness with God? Let it not be! 15For He says to Moses, I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion. 16So then it is not of him who wills, nor of him who runs, but of God who shows mercy. 17For the Scripture says to Pharaoh, For this very purpose I have raised you up, that I might show My power in you, and that My name might be declared in all the earth. 18Therefore He has mercy on whom He wills, and whom He wills He hardens. 19You will say to me then, Why does He yet find fault? For who has resisted His will? 20No, rather, O man, who are you to reply against God? Will the thing formed say to him who formed it, Why have you made me like this? 21Does not the potter have authority over the clay, from the same lump to make one vessel unto honor and another unto dishonor? 22What if God, determining to demonstrate His wrath and to make His power known, endured with much longsuffering the vessels of wrath rendered fit unto destruction, 23and that He might make known the riches of His glory on vessels of mercy, which He had prepared beforehand unto glory, 24whom He also called, not only of us Jews, but also of the Gentiles? 25As He says also in Hosea: I will call them My people, who were not My people, and her beloved, who was not beloved. 26And it shall come to pass in the place where it was said to them, You are not My people, There they shall be called, Sons of the living God. 27Isaiah also cries out concerning Israel: Though the number of the children of Israel be as the sand of the sea, a remnant will be saved. 28For He is fulfilling the Word and executing it quickly in righteousness, because the Lord will quickly execute the Word upon the earth. 29And as Isaiah said before: Unless the Lord of Hosts had left us a seed, we would have become like Sodom, and we would have been made like Gomorrah. 30What shall we say then? That Gentiles, who did not pursue righteousness, have taken hold of righteousness, even the righteousness of faith; 31but Israel, pursuing the Law of righteousness, has not arrived at the Law of righteousness. 32Why? Because it was not by faith, but as out of works of the Law. For they stumbled at the stumbling stone. 33As it is written: Behold, I lay in Zion a stumbling stone and rock of offense, and everyone believing on Him will not be put to shame.


Matthew Henry - Concise Commentary
 1   Being about to discuss the rejection of the Jews and the calling of the Gentiles, and to show that the whole agrees with the sovereign electing love of God, the apostle expresses strongly his affection for his people. He solemnly appeals to Christ; and his conscience, enlightened and directed by the Holy Spirit, bore witness to his sincerity. He would submit to be treated as accursed, to be disgraced, crucified; and even for a time be in the deepest horror and distress; if he could rescue his nation from the destruction about to come upon them for their obstinate unbelief. To be insensible to the eternal condition of our fellow-creatures, is contrary both to the love required by the law, and the mercy of the gospel. They had long been professed worshippers of Jehovah. The law, and the national covenant which was grounded thereon, belonged to them. The temple worship was typical of salvation by the Messiah, and the means of communion with God. All the promises concerning Christ and his salvation were given to them. He is not only over all, as Mediator, but he is God blessed for ever.

 6   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. God foresaw both Esau and Jacob as born in sin, by nature children of wrath even as others. If left to themselves they would have continued in sin through life; but for wise and holy reasons, not made known to us, he purposed to change Jacob's heart, and to leave Esau to his perverseness. This instance of Esau and Jacob throws light upon the Divine conduct to the fallen race of man. The whole Scripture shows the difference between the professed Christian and the real believer. Outward privileges are bestowed on many who are not the children of God. There is, however, full encouragement to diligent use of the means of grace which God has appointed.

 14   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 further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.

 25   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 great truth this Scripture teaches us. Even among the vast number of professing Christians it is to be feared that only a remnant will be saved.

 30   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 ambitious to be the favourites of God. They sought, but not in the right way, not in the humbling way, not in the appointed way. Not by faith, not by embracing Christ, depending upon Christ, and submitting to the gospel. They expected justification by observing the precepts and ceremonies of the law of Moses. The unbelieving Jews had a fair offer of righteousness, life, and salvation, made them upon gospel terms, which they did not like, and would not accept. Have we sought to know how we may be justified before God, seeking that blessing in the way here pointed out, by faith in Christ, as the Lord our Righteousness? Then we shall not be ashamed in that awful day, when all refuges of lies shall be swept away, and the Divine wrath shall overflow every hiding-place but that which God hath prepared in his own Son.