Rom.9.1
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
Rom.9.1
At the same time, you need to know that I carry with me at all times a huge sorrow.
Rom.9.1
I speak the truth in Christ--I am not lying, my conscience confirms it in the Holy Spirit--
Rom.9.1
I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit,
Rom.9.1
In the presence of Christ, I speak with utter truthfulness--I do not lie--and my conscience and the Holy Spirit confirm that what I am saying is true.
Rom.9.2
That I have great heaviness and continual sorrow in my heart.
Rom.9.2
It's an enormous pain deep within me, and I'm never free of it. I'm not exaggerating--Christ and the Holy Spirit are my witnesses. It's the Israelites...
Rom.9.2
I have great sorrow and unceasing anguish in my heart.
Rom.9.2
that I have great sorrow and continual grief in my heart.
Rom.9.2
My heart is filled with bitter sorrow and unending grief
Rom.9.3
For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
Rom.9.3
If there were any way I could be cursed by the Messiah so they could be blessed by him, I'd do it in a minute. They're my family.
Rom.9.3
For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race,
Rom.9.3
For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh,
Rom.9.3
for my people, my Jewish brothers and sisters. I would be willing to be forever cursed--cut off from Christ!--if that would save them.
Rom.9.4
Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
Rom.9.4
I grew up with them. They had everything going for them--family, glory, covenants, revelation, worship, promises,
Rom.9.4
the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises.
Rom.9.4
who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises;
Rom.9.4
They are the people of Israel, chosen to be God's special children. God revealed his glory to them. He made covenants with them and gave his law to them. They have the privilege of worshiping him and receiving his wonderful promises.
Rom.9.5
Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
Rom.9.5
to say nothing of being the race that produced the Messiah, the Christ, who is God over everything, always. Oh, yes!
Rom.9.5
Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen.
Rom.9.5
of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.
Rom.9.5
Their ancestors were great people of God, and Christ himself was a Jew as far as his human nature is concerned. And he is God, who rules over everything and is worthy of eternal praise! Amen.
Rom.9.6
Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
Rom.9.6
Don't suppose for a moment, though, that God's Word has malfunctioned in some way or other. The problem goes back a long way. From the outset, not all Israelites of the flesh were Israelites of the spirit.
Rom.9.6
It is not as though God's word had failed. For not all who are descended from Israel are Israel.
Rom.9.6
But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel,
Rom.9.6
Well then, has God failed to fulfill his promise to the Jews? No, for not everyone born into a Jewish family is truly a Jew!
Rom.9.7
Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
Rom.9.7
It wasn't Abraham's sperm that gave identity here, but God's promise. Remember how it was put: "Your family will be defined by Isaac"?
Rom.9.7
Nor because they are his descendants are they all Abraham's children. On the contrary, "It is through Isaac that your offspring will be reckoned."
Rom.9.7
nor are they all children because they are the seed of Abraham; but, "In Isaac your seed shall be called."
Rom.9.7
Just the fact that they are descendants of Abraham doesn't make them truly Abraham's children. For the Scriptures say, "Isaac is the son through whom your descendants will be counted," though Abraham had other children, too.
Rom.9.8
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.
Rom.9.8
That means that Israelite identity was never racially determined by sexual transmission, but it was God-determined by promise.
Rom.9.8
In other words, it is not the natural children who are God's children, but it is the children of the promise who are regarded as Abraham's offspring.
Rom.9.8
That is, those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed.
Rom.9.8
This means that Abraham's physical descendants are not necessarily children of God. It is the children of the promise who are considered to be Abraham's children.
Rom.9.9
For this is the word of promise, At this time will I come, and Sara shall have a son.
Rom.9.9
Remember that promise, "When I come back next year at this time, Sarah will have a son"?
Rom.9.9
For this was how the promise was stated: "At the appointed time I will return, and Sarah will have a son."
Rom.9.9
For this is the word of promise: "At this time I will come and Sarah shall have a son."
Rom.9.9
For God had promised, "Next year I will return, and Sarah will have a son."
Rom.9.10
And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
Rom.9.10
And that's not the only time. To Rebecca, also, a promise was made that took priority over genetics. When she became pregnant by our one-of-a-kind ancestor, Isaac,
Rom.9.10
Not only that, but Rebekah's children had one and the same father, our father Isaac.
Rom.9.10
And not only this, but when Rebecca also had conceived by one man, even by our father Isaac
Rom.9.10
This son was our ancestor Isaac. When he grew up, he married Rebekah, who gave birth to twins.
Rom.9.11
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;)
Rom.9.11
and her babies were still innocent in the womb--incapable of good or bad--she received a special assurance from God. What God did in this case made it perfectly plain that his purpose is not a hit-or-miss thing dependent on what we do or don't do, but a sure thing determined by his decision, flowing steadily from his initiative.
Rom.9.11
Yet, before the twins were born or had done anything good or bad--in order that God's purpose in election might stand:
Rom.9.11
(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),
Rom.9.11
But before they were born, before they had done anything good or bad, she received a message from God. (This message proves that God chooses according to his own plan,
Rom.9.12
It was said unto her, The elder shall serve the younger.
Rom.9.12
God told Rebecca, "The firstborn of your twins will take second place."
Rom.9.12
not by works but by him who calls--she was told, "The older will serve the younger."
Rom.9.12
it was said to her, "The older shall serve the younger."
Rom.9.12
not according to our good or bad works.) She was told, "The descendants of your older son will serve the descendants of your younger son."
Rom.9.13
As it is written, Jacob have I loved, but Esau have I hated.
Rom.9.13
Later that was turned into a stark epigram: "I loved Jacob; I hated Esau."
Rom.9.13
Just as it is written: "Jacob I loved, but Esau I hated."
Rom.9.13
As it is written, "Jacob I have loved, but Esau I have hated."
Rom.9.13
In the words of the Scriptures, "I loved Jacob, but I rejected Esau."
Rom.9.14
What shall we say then? Is there unrighteousness with God? God forbid.
Rom.9.14
Is that grounds for complaining that God is unfair? Not so fast, please.
Rom.9.14
What then shall we say? Is God unjust? Not at all!
Rom.9.14
What shall we say then? Is there unrighteousness with God? Certainly not!
Rom.9.14
What can we say? Was God being unfair? Of course not!
Rom.9.15
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.
Rom.9.15
God told Moses, "I'm in charge of mercy. I'm in charge of compassion."
Rom.9.15
For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."
Rom.9.15
For 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."
Rom.9.15
For God said to Moses, "I will show mercy to anyone I choose, and I will show compassion to anyone I choose."
Rom.9.16
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
Rom.9.16
Compassion doesn't originate in our bleeding hearts or moral sweat, but in God's mercy.
Rom.9.16
It does not, therefore, depend on man's desire or effort, but on God's mercy.
Rom.9.16
So then it is not of him who wills, nor of him who runs, but of God who shows mercy.
Rom.9.16
So receiving God's promise is not up to us. We can't get it by choosing it or working hard for it. God will show mercy to anyone he chooses.
Rom.9.17
For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
Rom.9.17
The same point was made when God said to Pharaoh, "I picked you as a bit player in this drama of my salvation power."
Rom.9.17
For the Scripture says to Pharaoh: "I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth."
Rom.9.17
For the Scripture says to the Pharaoh, "For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth."
Rom.9.17
For the Scriptures say that God told Pharaoh, "I have appointed you for the very purpose of displaying my power in you, and so that my fame might spread throughout the earth."
Rom.9.18
Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
Rom.9.18
All we're saying is that God has the first word, initiating the action in which we play our part for good or ill.
Rom.9.18
Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.
Rom.9.18
Therefore He has mercy on whom He wills, and whom He wills He hardens.
Rom.9.18
So you see, God shows mercy to some just because he wants to, and he chooses to make some people refuse to listen.
Rom.9.19
Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
Rom.9.19
Are you going to object, "So how can God blame us for anything since he's in charge of everything? If the big decisions are already made, what say do we have in it?"
Rom.9.19
One of you will say to me: "Then why does God still blame us? For who resists his will?"
Rom.9.19
You will say to me then, "Why does He still find fault? For who has resisted His will?"
Rom.9.19
Well then, you might say, "Why does God blame people for not listening? Haven't they simply done what he made them do?"
Rom.9.20
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?
Rom.9.20
Who in the world do you think you are to second-guess God? Do you for one moment suppose any of us knows enough to call God into question? Clay doesn't talk back to the fingers that mold it, saying, "Why did you shape me like this?"
Rom.9.20
But who are you, O man, to talk back to God? "Shall what is formed say to him who formed it, 'Why did you make me like this?'"
Rom.9.20
But indeed, 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?"
Rom.9.20
No, don't say that. Who are you, a mere human being, to criticize God? Should the thing that was created say to the one who made it, "Why have you made me like this?"
Rom.9.21
Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
Rom.9.21
Isn't it obvious that a potter has a perfect right to shape one lump of clay into a vase for holding flowers and another into a pot for cooking beans?
Rom.9.21
Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use?
Rom.9.21
Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?
Rom.9.21
When a potter makes jars out of clay, doesn't he have a right to use the same lump of clay to make one jar for decoration and another to throw garbage into?
Rom.9.22
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:
Rom.9.22
If God needs one style of pottery especially designed to show his angry displeasure
Rom.9.22
What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath--prepared for destruction?
Rom.9.22
What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction,
Rom.9.22
God has every right to exercise his judgment and his power, but he also has the right to be very patient with those who are the objects of his judgment and are fit only for destruction.
Rom.9.23
And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
Rom.9.23
and another style carefully crafted to show his glorious goodness, isn't that all right?
Rom.9.23
What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory--
Rom.9.23
and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory,
Rom.9.23
He also has the right to pour out the riches of his glory upon those he prepared to be the objects of his mercy--
Rom.9.24
Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Rom.9.24
Either or both happens to Jews, but it also happens to the other people.
Rom.9.24
even us, whom he also called, not only from the Jews but also from the Gentiles?
Rom.9.24
even us whom He called, not of the Jews only, but also of the Gentiles?
Rom.9.24
even upon us, whom he selected, both from the Jews and from the Gentiles.
Rom.9.25
As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
Rom.9.25
Hosea put it well: I'll call nobodies and make them somebodies; I'll call the unloved and make them beloved.
Rom.9.25
As he says in Hosea: "I will call them 'my people' who are not my people; and I will call her 'my loved one' who is not my loved one,"
Rom.9.25
As He says also in Hosea: "I will call them My people, who were not My people, And her beloved, who was not beloved."
Rom.9.25
Concerning the Gentiles, God says in the prophecy of Hosea, "Those who were not my people, I will now call my people. And I will love those whom I did not love before."
Rom.9.26
And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
Rom.9.26
In the place where they yelled out, "You're nobody!" they're calling you "God's living children."
Rom.9.26
and, "It will happen that in the very place where it was said to them, 'You are not my people,' they will be called 'sons of the living God.'"
Rom.9.26
"And 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."
Rom.9.26
And, "Once they were told, 'You are not my people.' But now he will say, 'You are children of the living God.'"
Rom.9.27
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:
Rom.9.27
Isaiah maintained this same emphasis: If each grain of sand on the seashore were numbered and the sum labeled "chosen of God," They'd be numbers still, not names; salvation comes by personal selection.
Rom.9.27
Isaiah cries out concerning Israel: "Though the number of the Israelites be like the sand by the sea, only the remnant will be saved.
Rom.9.27
Isaiah also cries out concerning Israel: "Though the number of the children of Israel be as the sand of the sea, The remnant will be saved.
Rom.9.27
Concerning Israel, Isaiah the prophet cried out, "Though the people of Israel are as numerous as the sand on the seashore, only a small number will be saved.
Rom.9.28
For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
Rom.9.28
God doesn't count us; he calls us by name. Arithmetic is not his focus.
Rom.9.28
For the Lord will carry out his sentence on earth with speed and finality."
Rom.9.28
For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth."
Rom.9.28
For the Lord will carry out his sentence upon the earth quickly and with finality."
Rom.9.29
And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
Rom.9.29
Isaiah had looked ahead and spoken the truth: If our powerful God had not provided us a legacy of living children, We would have ended up like ghost towns, like Sodom and Gomorrah.
Rom.9.29
It is just as Isaiah said previously: "Unless the Lord Almighty had left us descendants, we would have become like Sodom, we would have been like Gomorrah."
Rom.9.29
And as Isaiah said before: "Unless the LORD of Sabaoth had left us a seed, We would have become like Sodom, And we would have been made like Gomorrah."
Rom.9.29
And Isaiah said in another place, "If the Lord Almighty had not spared a few of us, we would have been wiped out as completely as Sodom and Gomorrah."
Rom.9.30
What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
Rom.9.30
How can we sum this up? All those people who didn't seem interested in what God was doing actually embraced what God was doing as he straightened out their lives.
Rom.9.30
What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;
Rom.9.30
What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith;
Rom.9.30
Well then, what shall we say about these things? Just this: The Gentiles have been made right with God by faith, even though they were not seeking him.
Rom.9.31
But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
Rom.9.31
And Israel, who seemed so interested in reading and talking about what God was doing, missed it.
Rom.9.31
but Israel, who pursued a law of righteousness, has not attained it.
Rom.9.31
but Israel, pursuing the law of righteousness, has not attained to the law of righteousness.
Rom.9.31
But the Jews, who tried so hard to get right with God by keeping the law, never succeeded.
Rom.9.32
Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
Rom.9.32
How could they miss it? Because instead of trusting God, they took over. They were absorbed in what they themselves were doing. They were so absorbed in their "God projects" that they didn't notice God right in front of them, like a huge rock in the middle of the road. And so they stumbled into him and went sprawling.
Rom.9.32
Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the "stumbling stone."
Rom.9.32
Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone.
Rom.9.32
Why not? Because they were trying to get right with God by keeping the law and being good instead of by depending on faith. They stumbled over the great rock in their path.
Rom.9.33
As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
Rom.9.33
Isaiah (again!) gives us the metaphor for pulling this together: Careful! I've put a huge stone on the road to Mount Zion, a stone you can't get around. But the stone is me! If you're looking for me, you'll find me on the way, not in the way.
Rom.9.33
As it is written: "See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall, and the one who trusts in him will never be put to shame."
Rom.9.33
As it is written: "Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame."
Rom.9.33
God warned them of this in the Scriptures when he said, "I am placing a stone in Jerusalem that causes people to stumble, and a rock that makes them fall. But anyone who believes in him will not be disappointed. "
