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but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness. Why? Because they didn’t seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone;
even as it is written, “Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.”
Romans 9:31-33 sits inside this longer paragraph.
What shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which is of faith; but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness. Why? Because they didn’t seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone;
even as it is written, “Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.”
but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness.
Why? Because they didn’t seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone;
even as it is written, “Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.”
But Israel which folowed the lawe of rightewesnes coulde not attayne vnto the lawe of rightewesnes.
And wherfore? Because they sought it not by fath: but as it were by the workes of the lawe. For they have stombled at the stomblynge stone.
As it is written: Beholde I put in Syon a stomblynge stone and a rocke which shall make men faule. And none that beleve on him shalbe a shamed.
But Israel which followed the Lawe of righteousnes, could not arteine vnto the Law of righteousnes.
Wherefore? Because they sought it not by faith, but as it were by the workes of the Lawe: for they haue stumbled at the stumbling stone,
As it is written, Beholde, I lay in Sion a stumbling stone, and a rocke to make men fall: and euery one that beleeueth in him, shall not be ashamed.
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John Calvin 1540 · Public Domain On vv31–33 31. But Israel, by pursuing, etc. Paul openly states…
31. But Israel, by pursuing, etc. Paul openly states what seemed incredible, — that it was no wonder that the Jews gained nothing by sedulously following after righteousness; for by running out of the way, they wearied themselves in vain. But in the first place it seems to me that the law of righteousness is here an instance of transposition, and means the righteousness of the law; and then, that when repeated in the second clause, it is to be taken in another sense, as signifying the model or the rule of righteousness.
The meaning then is, — “That Israel, depending on the righteousness of the law, even that which is prescribed in the law, did not understand the true method of justification.” But there is a striking contrast in the expression, when he teaches us that the legal righteousness was the cause that they had fallen away from the law of righteousness.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv31–32 The pride of men is the cause that they…
The pride of men is the cause that they condemn vocation, so that the cause of their damnation need not to be sought for any other where but in themselves.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv31–33 31 But Israel, which followed after the law of…
31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
Ver. 31. The law of righteousness] That is, the righteousness of the law.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv31–33 Israel, which followed after the law of righteousness; i.e.…
Israel, which followed after the law of righteousness; i.e. the unbelieving Jews, who paid great reverence to the law of God, regarding and observing the outward precepts and ceremonies thereof.
Hath not attained to the law of righteousness; they came short of that righteousness which the law requires, which God will accept, and which is to be attained, not by works, but by faith, as it follows in the next verse (see Rom 9:32).
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v33 Observe here, 1. What use and office our Lord…
Observe here, 1. What use and office our Lord Jesus Christ is of to his church: he is a stone, a corner-stone, the chief corner-stone; a corner-stone for strength, the chief corner-stone for ornament and beauty. As the corner-stone bears the weight of the building, so doth Christ bear the weight of his church, and supports all the pillars and supporters of it; yet this precious corner-stone is accidentally and eventually a stone of stumbling, and rock of offence. Some are offended at the poverty of his person and the meanness of his condition, others at the sublimity and sanctity of his doctrine; some are offended at his cross, others at his free grace; but such as instead of being offended at him do believe on him, shall never be ashamed of, or confounded by, him.
Learn hence, That those who, according to the direction of the gospel, do believe on our Lord Jesus Christ, shall never have cause to be ashamed.
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Here note, What they shall not be ashamed of, when and why they shall not be ashamed: 1. What the sincere believer shall not be ashamed of.
Answer He shall never be ashamed of his choice; he shall not be ashamed of his profession; he shall never be ashamed of the cause and interest of Christ, which he has owned and vindicated in the world: he shall never be ashamed of the work and service of Christ, nor of any time sincerely spent in that work and service; he shall never be ashamed of his reproaches and sufferings, tribulation and persecutions, for the sake of Christ.
In a word, he shall never be ashamed hereafter that he never was ashamed here, either of Christ and his gospel, his work and service, or his cause and interest.
Note, 2. When the believer shall not be ashamed; namely, when he is called forth to bear his testimony for Christ before the world, at the hour of death, and at the day of judgment: neither the dreadfulness of the day, nor the majesty of the judge, nor the number of the accusers, nor the impartiality of the sentence, nor the separation that shall then be made, will in the least cause him to be ashamed.
Note, 3. Why the believer shall never be ashamed.
Answer The cause of shame is removed and taken away, namely, sin; those only from whom he can reasonably fear shame, will never be ashamed of him; he can look God and Christ, his own conscience, and the whole world, in the face, without shame and blushing.
O! that sinners would now be ashamed of their unbelief, which otherwise will put them to eternal shame, and bring upon them everlasting confusion in the day of the Lord. Whosoever believeth on him shall never be ashamed; but he that believeth not in him, shame and the wrath of God abideth on him.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv31–32 Wherefore? because they sought it not by faith,.... The…
Wherefore? because they sought it not by faith,.... The question is asked, why they did not attain to that, which with so much diligence they pressed after? the answer is, because, as they did not seek for righteousness in a right place, or object, they sought for it in the law, and the works of it, where it is never to be found by a sinful creature, and not in Christ, in whom only are righteousness and strength; so they did not seek for it in a right way, by faith in Christ, without which it is impossible to please God, and by which only true righteousness is discerned and received:
but as it were by the works of the law; not by works which looked like works of the law, and were not; but they sought it as if they expected their justification before God was to be by works of righteousness done by them; or as if it was partly by their own works, and partly by the goodness of God, accepting of them for a justifying righteousness. The Alexandrian Copy, and some others, read only, "as it were by works"; and so does the Vulgate Latin version: another reason, or else a reason of the former is,
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for they stumbled at that stumbling stone; meaning the word of the Gospel, at which Peter says they stumbled, and particularly the doctrine of justification by the righteousness of Christ; or rather Christ himself, who was "to the Jews a stumbling block, and to the Greeks foolishness", Co1 1:23.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv32–33 And wherefore have they not? Is it because God…
And wherefore have they not? Is it because God eternally decreed they should not? There is nothing like this to be met with but agreeable to his argument the apostle gives us this good reason for it, Because they sought it not by faith - Whereby alone it could be attained. But as it were - In effect, if not professsedly, by works. For they stumbled at that stumblingstone - Christ crucified.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv31–33 Verse 31. But Israel, which followed after] But the…
Verse 31. But Israel, which followed after] But the Jews, who have hitherto been the people of God, though they have been industrious in observing a rule by which they supposed they could secure the blessings of God's peculiar kingdom, yet have not come up to the true and only rule by which those blessings can be secured.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv31–33 But Israel - The Jews. The apostle does not…
But Israel - The Jews. The apostle does not mean to affirm that none of the Jews had obtained mercy, but that “as a people,” or acting according to the prevalent principles of the nation to work out their own righteousness, they had not obtained it.
Which followed after the law of righteousness - The phrase, “the law of righteousness,” means the law of justice, or “the just law.” That Law demands perfect purity; and even its external observance demanded holiness. The Jews supposed that they rendered such obedience to that Law as to constitute “a meritorious” ground of justification. This they had “followed after,” that is, pursued zealously and unremittingly. The reason why they did not obtain justification in that way is fully stated in Rom. 1–3 where it is shown that the Law demands perfect compliance with its precepts; and that Jews, as well as Gentiles, had altogether failed in rendering such compliance.
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Hath not attained to the law of righteousness - They have not come to yield true obedience to the Law, even though imperfect; not such obedience as to give evidence that they have been justified. We may remark here,
That no conclusion could have been more humbling to a Jew than this. It constituted the whole of the prevalent religion, and was the object of their incessant toils.
(2)As they made the experiment fully, and failed: as they had the best advantages for it, and did not succeed, but reared only a miserable and delusive system of self-righteousness Phi 3:4-9; it follows, that all similar experiments must fail, and that none now can be justified by the Law.
(3)Thousands fail in the same attempt.
They seek to justify themselves before God. They attempt to weave a righteousness of their own. The moral man does this. The immoral man attempts it as much as the moral man, and is as confident in his own righteousness. The troubled sinner does this; and this it is which keeps him so long from the cross of Christ. All this must be renounced; and man must come as a poor, lost, ruined sinner, and throw himself upon the mere mercy of God in Christ for justification and life.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v33 Why then have not the Jews been justified? because…
Why then have not the Jews been justified? because they stumbled at the stumbling-stone: that is, the doctrine of Christ crucified has been a scandal to the Jews, at which being offended, they would not own him their Messias. Yet whosoever believeth in him, and follow his law and doctrine, shall not be confounded, but obtain justification and salvation. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv31–33 But Israel, which followed--"following"
But Israel, which followed--"following"
after the law of righteousness, hath not attained--"attained not"
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unto the law of righteousness--The word "law" is used here, we think, in the same sense as in Rom 7:23, to denote "a principle of action"; that is, "Israel, though sincerely and steadily aiming at acceptance with God, nevertheless missed it."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv31–33 31. The law of righteousness—Without the definite article, and…
31. The law of righteousness—Without the definite article, and meaning a law of righteousness which proved not to be the true law of righteousness, and so resulted in failure.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv31–33 31. which followed] Lit. following; and so better.
31. which followed] Lit. following; and so better.
the law of righteousness] Not simply “righteousness,” as in Rom_9:30; because Israel had, what the Gentiles had not, the detailed revealed precepts. These precepts they “followed after,” i.e. strove to keep as a covenant of salvation. For this very reason they “did not attain to” them, i.e. they failed to reach the true use of the Law—its revelation of God’s will to be followed by His reconciled children, His people justified by faith.—“Of righteousness:”—this phrase may, as often, be explained to mean “connected with righteousness.” So the Law is connected, whether it condemns, acquits, or guides. Israel “followed after it” as an acquitting Law, in vain; and so failed to “attain to it” as a Law guiding in the path of peace. They strove by it to make themselves just, and so failed to walk by it as the justified.
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hath not attained] Better (as in Rom_9:30) did not attain. Their whole history of effort and failure is summed up in one idea, and viewed as all past, (though numberless Jews were, and are, still making the same attempts,) because St Paul’s thought is fixed on the crisis of the calling of the Gentiles, after which the case of Israel took a new aspect in practice.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv31–33 (31) Israel, on the other hand, though ostensibly pursuing…
(31) Israel, on the other hand, though ostensibly pursuing a law the object of which was righteousness, did not reach such a law. They tried to keep the Law, but failed to keep it, and to bring themselves under its protection. The second “righteousness” is omitted in the best MSS.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v32 Vers. 32, 33. Wherefore? Because they sought it not…
Vers. 32, 33. Wherefore? Because they sought it not of faith, but as of works of law. The genuineness of the concluding word nomou here is doubtful. Its omission does not affect the sense. If retained, it must, according to the rule observed in this Exposition, be translated law, not the Law. For they stumbled at the stone of stumbling; as it is written, Behold, I lay in Zion a stone of stumbling and rock of offence: and he that (pav before o pisteuwn , expressed in the Authorized Version by "whosoever," has no good support, having probably been supplied from Rom_10:11) believeth on him shall not be ashamed. Here, as throughout the Epistle, the apostle"s position is supported by an Old Testament reference. In this instance it is to two passages of Isaiah intermingled. (Isa_28:16 and Isa_8:14) The way in which they are fused is illustrative of St. Paul"s way, elsewhere apparent, of referring to Scripture. As a rule, he quotes the LXX, but often varies from it, and sometimes so as to be closer to the Hebrew. Sometimes he seems to be quoting from memory, as one who is familiar with the general drift of prophecy on the subject in hand, and satisfied if the form of his quotation expresses such general drift. In the ease before us, he follows the Hebrew in Rom_8:14, and the LXX: Psa_28:1-6, where for the Hebrew expression rendered "shall not make haste," the LXX has ou mh kataiscunyh , apparently with the same essential meaning; for "make haste" seems to signify "haste away in terror and confusion." The two texts combined express the idea of a stone being laid by the Lord in Zion, which should be the support of the faithful, but a stumbling-block to others. It is not necessary to inquire whether the texts themselves have in the original any obvious Messianic reference. Enough that they denote God"s plan of dealing with his people. But to understand the full idea in the apostle"s mind, when he speaks of "the stone of stumbling," we must take into account also Psa_118:22, and our Lord"s language, as recorded in Mat_21:42, 44 and Luk_20:17, Luk_20:18. In the Psalms we find the figure of "the stone" used thus: "The stone which the builders refused is become the head stone of the corner;" and in the Gospels our Lord refers to this text as de. noting himself, and subjoins, with reference to Isaiah, the idea of the same stone being one on which some should fall and be broken, with the additional conception of its crushing those on whom itself should fall. The same view essentially is expressed in Simeon"s words, (Luk_2:34) that "this Child" should be for the fall as well as for the rising again of many in Israel; and it is repeated definitely in 1Pe_2:7. (cf. also Act_4:11 1Co_1:23)
Vers. 32, 33. The rock of offence.
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In one point of view it would seem all but incredible that the highest display of Divine wisdom and goodness should be regarded, by those for whose benefit it was provided, with indifference and even hostility. But in order to understand how this should be, it is necessary to bear in mind the distorting influence of sin upon the minds of men. True religion comes into conflict with men"s errors, prejudices, and guilty conscience; and is a stone of stumbling, and rock of offence.
I CHRISTIANITY HAS NO RESPECT FOR NATIONAL PREJUDICES AND PRIDE. Jew and Gentile, civilized and barbarian, stand before God, and his Law and gospel, upon the same footing. All alike are treated as guilty, as needing to repent in order to salvation.
II CHRISTIANITY HAS NO RESPECT FOR PERSONAL RANK OR FAMILY REPUTATION. In the first age it was especially observed that not many great, or mighty, or noble were chosen. Such as were chosen were accepted upon the same terms as the lowly and the obscure.
III CHRISTIANITY DOES NOT MAKE SPIRITUAL BLESSING DEPEND UPON EXTERNAL PRIVILEGE. Such advantages were enjoyed in abundance by the Jews; but the preachers of Christianity made no account of them. When Israelites counted themselves unworthy of everlasting life, the heralds of salvation turned to the Gentiles. No wonder that such a reversal of customary methods angered those who prided themselves upon their position of advantage.
IV CHRISTIANITY DISPARAGES MERE EXTERNAL CONFORMITY AND OBEDIENCE. Most religions are content with words, gestures, gifts, etc. The new faith repudiated all such observances as in themselves valueless, laying stress upon the thoughts and intents of the heart. This was a paradox which was not unnaturally encountered with resentment.
V CHRISTIANITY PRESCRIBES HUMILIATION AND REPENTANCE AS THE INDISPENSABLE CONDITIONS OF PARDON. And this in every case a provision which is galling to the self-righteous and self-confident, who have little conscience of sin, and little pining for forgiveness. "The natural man" stumbles at this condition, which may, he thinks, be applicable to others, but has no appropriateness to him.
VI CHRISTIANITY INCULCATES SPIRITUALITY OF CHARACTER AS ALONE SUFFICIENT AND ACCEPTABLE IN THE SIGHT OF GOD. Christ"s own commands and counsels appeal to the heart the inmost nature of man. A new nature, renewed dispositions, heavenly desires, nothing less avails in his sight. "It is a hard saying," is the objection; "who can hear it?
Jesus as the Stumbling-stone.
"Behold, I lay in Zion a Stumbling-stone and Rock of offence: and whosoever believeth on him shall not be ashamed." It seems a strange thing that Jesus, the Saviour of men, should at all be set before us in this way. But the truth is, the great object is to cause us to consider what our own attitude is toward Christ. Have I accepted Jesus as my Saviour, or am I hesitating to commit myself to him? Am I clinging to him as my Rock of safety, or am I being repelled from him as from a rock of offence? It was no new idea, this which St. Paul brings forward here, of Christ being a Stumbling-stone. It was spoken of by Isaiah, when he said, "And he shall be for a Sanctuary; but for a stone of stumbling and for a Rock of offence to both the houses of Israel". (Isa_8:14) Jesus himself alluded to the same idea when he said to the chief priests and Pharisees, "Did ye never read in the Scriptures, The Stone which the builders rejected, the same is become the Head of the corner?" And then he added, to show the evil results of rejecting him, "And whosoever shall fall on this Stone shall be broken: but on whomsoever it shall fall, it will grind him to powder". (Mat_21:42, Mat_21:44) The Stone of stumbling, the Rock of offence, and the Stone against which men fall to their own destruction, all these convey the same truth. It is a truth which conveys a solemn warning the danger of rejecting Christ. How is it, then, that men stumble at Christ?
I THERE ARE SOME THINGS IN CHRIST"S LIFE AND WORK AT WHICH MEN STUMBLE. I do not mean to say that there is anything in the life and work of Jesus Christ at which men ought to stumble, but such is the depravity of the human heart, such is the power of the great enemy of souls, that men find difficulties even in the way of salvation. They raise mental objections to the very way in which the Creator of the world wants to give them a share in his heavenly inheritance, and have their doubts as to whether there might not be some other way, some other Teacher, some other Saviour, just as good as the eternal Son of God, who, in his matchless love, gave himself to die for the redemption of their souls.
1. Christ is a stumbling-stone to many because of the way in which he came into the world. So it was when he was on earth. Men asked the question, "Can any good thing come out of Nazareth?" And when he was come into his own country, they said, "Whence hath this Man this wisdom, and these mighty works? Is not this the carpenter"s Son? And they were offended in him", (Mat_13:54-57) or stumbled at this difficulty of his lowly parentage. And yet there should be no difficulty, no stumbling-block in this; for Jesus came in the very way and in the very place it had been predicted several hundred years before that he would come. Micah had predicted the place of his birth when he spoke of Bethlehem, and Isaiah the manner of his birth when he spoke of the miraculous event of a virgin who should conceive and bear a son, and call his name Immanuel. That which is a stumbling-block to many ought to be a strength and confirmation of faith in the Son of God.
2. Others, again, find a difficulty in the surroundings of his daily life. It was with the poor and lowly that he chiefly mingled; he ate and drank with publicans and sinners, and his intimate followers and disciples were chosen mainly from the humbler walks of life. Here, however, is the very proof that Christ was indeed Divine. God is no respecter of persons. Had Christ been a mere man, with an ambition to found an earthly kingdom, he would have sought the society of the great; he would not have put away from him all the attempts to make him a King. But his kingdom was not of this world. The very persons whom he chose to be its first ambassadors and founders were in themselves a proof that their religion was Divine. Without earthly rank or riches, without learning or worldly influence, they went forth from an obscure province of the Roman empire, and, only by the power of the words they spoke, founded a religion which today is placing a girdle round the world, and before whose mighty power the temples of heathenism and the mosques of the Mohammedan are destined yet to fall.
3. God hath indeed chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things which are mighty. This fact also about Jesus Christ, his lowly surroundings and his humble followers, instead of being a stumbling-block, should be a strength to faith.
4. There are many who find a great difficulty in the death of Christ. St. Paul said that in his day Christ crucified was to the Jews a stumbling-block, and to the Greeks foolishness. And it is the cross of Christ that is the stumbling-block to many at the present day. They are willing to regard Christ as the greatest of all teachers, as a beautiful and holy example, but they can see no meaning in the atonement. They stumble at the cross. They call the preaching of salvation by the sufferings of Christ "a doctrine of blood," Be it so. And if you take the doctrine of blood out of the Bible, how much of it have you left? Was it not the shedding of blood that was the feature of Abel"s sacrifice, which, because it foreshadowed the need of an atonement for sin, was preferred to that of Cain, in which there was no recognition of guilt or unworthiness? The lamb which God himself provided for a burnt offering in lieu of Abraham"s intended sacrifice; the lamb slain, and the blood sprinkled on the door-posts of the Israelites in Egypt; the sacrificial offerings of the Mosaic Law; were not all these but types, pointing to the great Sacrifice, and teaching the children of Israel their need for his atonement? But those who accept Christ as a great Teacher, and reject the doctrine of his atonement, are hardly consistent. It seems incredible how any one can accept the gospel narrative of Christ"s own teaching, without believing that he taught that his death was a sacrifice. Just immediately after he entered on his ministry, he permitted John the Baptist to say of him, "Behold the Lamb of God, who taketh away the sin of the world." He himself said, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth on him should not perish, but have eternal life." Such words plainly convey that not only would there be the power of a good example in the life of Christ, but that there would be a healing, saving power in his death when he was lifted up upon the cross. He speaks of laying down his life for the sheep; and when he instituted the Lord"s Supper, he clearly indicated that his sufferings on the cross were to be the leading thought in that commemoration, and that those sufferings were endured on behalf of his people. "This is my body, broken for you; ! This cup is the new testament in my blood, shed for the remission of sins." If men stumble at the cross, they stumble at the very threshold of the gospel. "Without the shedding of blood is no remission." If men find a difficulty in the cross, they find a difficulty in the most convincing evidence given to men of God"s love for the world and of the desire of Jesus Christ for their salvation. "God forbid that I should glory, save in the cross of our Lord Jesus Christ." Instead of stumbling at it, let me cling to it, let me live under its power. "For the preaching of the cross is to them that perish foolishness, but unto us who are saved it is the power of God.
II THERE ARE SOME THINGS IN THEMSELVES WHICH CAUSE MEN TO STUMBLE AT CHRIST.
1. Christ is a Stumbling-block to human pride. If we are to be saved by Jesus Christ, then we must confess ourselves to be guilty sinners, we must lay aside all trust in any merit of our own, all hope of heaven because of our own good works. This is a stumbling-block to many. Penances are no stumbling-block. Men will freely inflict on themselves fastings and bodily sufferings, to purchase for themselves, as they think, the pardon of their sins and the hope of heaven; but simply to accept the salvation provided by Jesus Christ when they are asked to do this, they hesitate, they raise difficulties, they entertain doubts. God"s way of salvation is too simple for many. If he would bid us do "some great thing" we would gladly do it. Here, again, is it not plain that such a cause of stumbling is unreasonable? If I will not take God"s way of getting to heaven, how can I expect to get there by any other? And if there could be any other way, what necessity was there for God to give up his own Son to death for us all?
2. Christ is a Stumbling-block to human sins. Many would like to get to heaven, but they do not like to give up their sins. Many are inclined to ask, "May one be pardoned, and retain the offence?" How unreasonable to choose a few hours of sin and to destroy both body and soul, rather than to follow that Saviour whose service is perfect peace, and at whose right hand are pleasures for evermore!
3. Christ is a Stumbling-block to human selfishness. Many who are not the slaves of grosser sins are nevertheless the slaves of worldliness and self. They fear that Christ"s service would be too much of a restraint upon them. They know that they cannot serve God and mammon. Their conscience tells them that if they would be conformed to this world and imitate the customs and fashions of those around them, they must violate. the precepts and incur the displeasure of Christ. And so they make their choice, like Esau, who for one morsel of meat sold his birthright. They are not prepared for the service of him who said, "If any man will come after me, let him deny himself, and take up his cross daily, and follow me." But how great is the loss of those who for any of these reasons reject Christ! C.H.I.
Either an offence or a refuge.
An offence is caused by some obstacle upon the road, something that trips up the feet or bars our progress, or some stone pillar that overthrows the unwary charioteer in his course. The apostle combines two passages from Isaiah to prove that the rejection of Christ by the Jews was long ago foretold; nothing, therefore, to be wondered at, much less a reason for abandoning Christianity. To John the Baptist, encompassed with doubts born of the shadows of a prison, the stirring assurance was sent, "Blessed is he who shall not be offended in me.
I THE WORK OF CHRIST A DIVINE APPOINTMENT. "Behold, I lay in Zion" etc. There were hints and predictions of the gospel in nature, providence, and Jewish symbolism. And now that the purpose of grace has been clearly manifested, we can everywhere trace intimations corroborative of the significance of the Saviour"s mission, though we might not without this key in our hands have discovered the opening of the locks. Much in the mystery of redemption transcends expectation. Who could have invented a narrative of such Divine condescension? And many things connected with the intercession of Christ recall the language of Leviticus, "I have given it you to make atonement for your souls." Christ is God"s Gift to our fallen world. He came according to the flesh an Israelite; he came to Zion, and in the midst of his own people made his soul an offering for sin.
II THIS WORK A STUMBLING-BLOCK TO SOME. The people in Zion could not understand how a Galilaean Prophet could become a Corner-stone of a nobler edifice than they had ever beheld. They had respect to the outward meanness of the Messiah, and could not comprehend his spiritual glory. They were unprepared for a system that secured righteousness, not by human merit and obedience to statutory and ceremonial regulations, but by faith in the Righteous One. A Messiah crucified was the reversal of every hope. And when the gospel was proclaimed to the Gentiles, multitudes could see in it naught to evoke their admiration or claim their intellectual homage. It humbles pride, makes severe demands upon our power of credence. The facts are extraordinary, and the doctrines based thereon run counter to many a deep-rooted, warmly cherished prejudice. And thus the preaching of Christ becomes "a savour of death.
III A SURE FOUNDATION TO BELIEVERS. Three translations of the original word are found in the Authorized Version not make haste," "shall not be confounded" "shall not be ashamed." These terms all lay stress on the durableness of Christian hope. When the hail "sweeps away the refuges of lies," he that trusteth in the Lord shall find he has not believed in vain; his Ark survives the flood, his Tower withstands the assault of the foe. The consciousness of peace and satisfaction which the disciple of Christ enjoys must ultimately be accepted as the strongest weapon in the controversy, the plainest indication of the reconcilement of the natural and the supernatural. A foundation which bears unmoved the strain of a heavy superstructure cannot be treated as worthless. According to our position, then, as in the camp of Israel or of Egypt, will the Divine cloud minister light or darkness, succour or bewilderment. S.R.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv32–33 32. Wherefore. Why this failure on the part of…
32. Wherefore. Why this failure on the part of Israel? Not because God willed that they should be rejected, not because of any foreordination, but because of their unbelief in Christ. They sought it not by faith. Sought not the righteousness that comes from faith in Christ, but a righteousness of works by keeping the law of Moses. They stumbled at the stumbling-stone. At faith in Christ, in a Crucified Christ. This is the one cause of Israel's failure. They fell through unbelief.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv31–33 31. “But Israel, following the law, did not attain…
31. “But Israel, following the law, did not attain unto the law of righteousness.” The Jews, like the fallen churches of all ages, retrogressed into the legalistic heresies of seeking salvation by good works, thus deluded by the devil, and going headlong into apostasy and damnation, so blind that they actually killed their own Savior.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv31–33 but Israel, following after a law of righteousness, did…
but Israel, following after a law of righteousness, did not arrive at that law . [Israel was not seeking justification. Their search was rather for a law that would produce in them a righteousness meriting justification. This craving arose from a proud, self-sufficient spirit, and God answered it by giving the law of Moses, for the express purpose of revealing their universal sinful weakness and insufficiency ( Act_15:10 ; Gal_2:16 ), and need of a Saviour ( Rom_7:24-25 ); wherefore Paul describes the law as "our tutor to bring us unto Christ, that we might be justified by faith" ( Gal_3:24 ). Realizing the impossible task of attaining justifying righteousness by the law of Moses, the Jew began adulterating that law by traditions; but even the law thus modified gave small delusive hope, and the cry was still, "What shall I do to inherit eternal life?" ( Luk_10:25 ; Luk_18:18 ). But to this solemn and awful question there were but two answers: (1) Keep the law of Moses ( Mat_19:17 ; Rom_10:5 ; Gal_3:12 ), and when the Jew answered, "I can not," then (2) the "Follow me" of Christ ( Mat_19:21 ). Since no man could keep the law of Moses, all men were and are shut in by God to the one law of salvation through faith in Christ. No wonder, then, that the Jew, seeking relief by Moses, or by a third law, failed to find any law that satisfied his soul or operated with God. Godet calls this success of the uninterested Gentile, and failure of the Jew who made the search of righteousness his daily business, "the most poignant irony in the whole of history"; yet the cases of the two parties are not wholly antithetical, as Paul clearly shows, by the use of the word "righteousness" instead of "justification." If both parties had sought justification, the Jew would have no doubt been the first to find it. But the object of the Jewish search was a law which would give life, yet preserve his pride and self-conceit, and his search was therefore for an impossibility. The Master himself discloses the difference in heart between the Jew and the Gentile in the parable of the Pharisee and the publican ( Luk_18:9-14 ). The humble spirit of the Gentile accepted righteousness as the gift of the humble Christ, but the proud Jew could not so demean himself as to place himself under obligations so lofty to One so lowly. Let us note that the words "follow after" and "attain" are agonistic; that is to say, they are technical words describing the running after the prize, and the grasping of it, as used in the Olympic games. Their presence here at the end of the argument shows that the "willeth" and "runneth" of Rom_9:16 also have the agonistic force which we gave to them in interpreting that verse. Paul's conclusion explains the willing and running. It is folly to will and run contrary to the law and will of Him who, as supreme Sovereign, has laid down the immutable rules of the great race or game of life. The prize is the free gift of the King: there is no merit in running that can win it, when the running is random and contrary to rule, as the Jews suppose. There is no merit in running that can give a legal right to it, even when the running is according to rule, but there is in him who runs a moral fitness and aptness for the prize which makes it his, according to the will of him who called him to so run for it.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v31 Scofield "Rom 10:3".
righteousness
Scofield "Rom 10:3".
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v32 Why not?
Why not?
This is an ellipsis. You can include the implied words in your translation. Paul asks this question to get the attention of his readers. AT: "Why could they not attain righteousness?" (See: Ellipsis and Rhetorical Question)
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by works
This refers to things that people do to try to please God. You can make this explicit in your translation. AT: "by trying to do things that would please God" or "by keeping the Law" (See: Assumed Knowledge and Implicit Information)
as it has been written
You can indicate that Isaiah wrote this. You can also translate it in an active form. AT: "as Isaiah the prophet wrote" (See: Assumed Knowledge and Implicit Information and Active or Passive)
in Zion
Here Zion is a metonym that represents Israel. AT: "in Israel" (See: Metonymy)
stone of stumbling and a rock of offense
Both of these phrases mean basically the same thing and are metaphors that refer to Jesus and his death on the cross. It was as if the people stumbled over a stone because they were disgusted when they considered Jesus' death on the cross. (See: Doublet and Metaphor)
believes in it
Because the stone stands for a person, you may need to translate "believes in him."
translationWords
works
stumble
stumbling block
written
Zion
believe
shame
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv31–33 9:31 who tried so hard to get right with…
9:31 who tried so hard to get right with God by keeping the law (literally who pursued the law of righteousness): Law of righteousness is an idiom that means “righteousness through the law.”
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.