1I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, 2that I have great sorrow and unceasing grief in my heart. 3For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, 4who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, 5whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.

      6But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; 7nor are they all children because they are Abraham’s descendants, but: “THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED.” 8That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. 9For this is the word of promise: “AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON.” 10And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; 11for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, 12it was said to her, “THE OLDER WILL SERVE THE YOUNGER.” 13Just as it is written, “JACOB I LOVED, BUT ESAU I HATED.”

      14What shall we say then? There is no injustice with God, is there? May it never be! 15For He says to Moses, “I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION.” 16So then it does not depend on the man who wills or the man who runs, but on God who has mercy. 17For the Scripture says to Pharaoh, “FOR THIS VERY PURPOSE I RAISED YOU UP, TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED THROUGHOUT THE WHOLE EARTH.” 18So then He has mercy on whom He desires, and He hardens whom He desires.

      19You will say to me then, “Why does He still find fault? For who resists His will?” 20On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? 21Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use? 22What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? 23And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, 24even us, whom He also called, not from among Jews only, but also from among Gentiles.

25As He says also in Hosea,
         “I WILL CALL THOSE WHO WERE NOT MY PEOPLE, ‘MY PEOPLE,’
         AND HER WHO WAS NOT BELOVED, ‘BELOVED.’”

26“AND IT SHALL BE THAT 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 cries out concerning Israel, “THOUGH THE NUMBER OF THE SONS OF ISRAEL BE LIKE THE SAND OF THE SEA, IT IS THE REMNANT THAT WILL BE SAVED; 28FOR THE LORD WILL EXECUTE HIS WORD ON THE EARTH, THOROUGHLY AND QUICKLY.”

29And just as Isaiah foretold,
         “UNLESS THE LORD OF SABAOTH HAD LEFT TO US A POSTERITY,
         WE WOULD HAVE BECOME LIKE SODOM, AND WOULD HAVE RESEMBLED GOMORRAH.”

      30What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith; 31but Israel, pursuing a law of righteousness, did not arrive at that law. 32Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone,

33just as it is written,
         “BEHOLD, I LAY IN ZION A STONE OF STUMBLING AND A ROCK OF OFFENSE,
         AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED.”

Parallel Verses

New American Standard Bible (©1995)
I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit,

GOD'S WORD® Translation (©1995)
As a Christian, I'm telling you the truth. I'm not lying. The Holy Spirit, along with my own thoughts, supports me in this.

King James Bible
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

Douay-Rheims Bible
I SPEAK the truth in Christ, I lie not, my conscience bearing me witness in the Holy Ghost:

Darby Bible Translation
I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit,

English Revised Version
I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Ghost,

Webster's Bible Translation
I say the truth in Christ, I lie not, my conscience also bearing me testimony in the Holy Spirit,

Weymouth New Testament
I am telling you the truth as a Christian man--it is no falsehood, for my conscience enlightened, as it is, by the Holy Spirit adds its testimony to mine--

World English Bible
I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit,

Young's Literal Translation
Truth I say in Christ, I lie not, my conscience bearing testimony with me in the Holy Spirit,

Cross References

Romans 1:9 For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you,

Romans 9:2 that I have great sorrow and unceasing grief in my heart.

2 Corinthians 11:10 As the truth of Christ is in me, this boasting of mine will not be stopped in the regions of Achaia.

2 Corinthians 12:19 All this time you have been thinking that we are defending ourselves to you. Actually, it is in the sight of God that we have been speaking in Christ; and all for your upbuilding, beloved.

Galatians 1:20 (Now in what I am writing to you, I assure you before God that I am not lying.)

1 Timothy 2:7 For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying) as a teacher of the Gentiles in faith and truth.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 9

The apostle, having plainly asserted and largely proved that justification and salvation are to had by faith only, and not by the works of the law, by Christ and not by Moses, comes in this and the following chapters to anticipate an objection which might be made against this. If this be so, then what becomes of the Jews, of them all as a complex body, especially those of them that do not embrace Christ, nor believe the gospel? By this rule they must needs come short of happiness; and then what becomes of the promise made to the fathers, which entailed salvation upon the Jews? Is not that promise nullified and made of none effect? Which is not a thing to be imagined concerning any word of God. That doctrine therefore, might they say, is not to be embraced, from which flows such a consequence as this. That the consequence of the rejection of the unbelieving Jews follows from Paul's doctrine he grants, but endeavours to soften and mollify (v. 1-5). But that from this it follows that the word of God takes no effect he denies (v. 6), and proves the denial in the rest of the chapter, which serves likewise to illustrate the great doctrine of predestination, which he had spoken of (ch. 8:28) as the first wheel which in the business of salvation sets all the other wheels a-going.

Verses 1-5

We have here the apostle's solemn profession of a great concern for the nation and people of the Jews-that he was heartily troubled that so many of them were enemies to the gospel, and out of the way of salvation. For this he had great heaviness and continual sorrow. Such a profession as this was requisite to take off the odium which otherwise he might have contracted by asserting and proving their rejection. It is wisdom as much as may be to mollify those truths which sound harshly and seem unpleasant: dip the nail in oil, it will drive the better. The Jews had a particular pique at Paul above any of the apostles, as appears by the history of the Acts, and therefore were the more apt to take things amiss of him, to prevent which he introduces his discourse with this tender and affectionate profession, that they might not think he triumphed or insulted over the rejected Jews or was pleased with the calamities that were coming upon them. Thus Jeremiah appeals to God concerning the Jews of his day, whose ruin was hastening on (Jer. 17:16), Neither have I desired the woeful day, thou knowest. Nay, Paul was so far from desiring it that he most pathetically deprecates it. And lest this should be thought only a copy of his countenance, to flatter and please them,

I. He asserts it with a solemn protestation (v. 1): I say the truth in Christ, "I speak it as a Christian, one of God's people, children that will not lie, as one that knows not how to give flattering title." Or, "I appeal to Christ, who searches the heart, concerning it." He appeals likewise to his own conscience, which was instead of a thousand witnesses. That which he was going to assert was not only a great and weighty thing (such solemn protestations are not to be thrown away upon trifles), but it was likewise a secret; it was concerning a sorrow in his heart to which none was a capable competent witness but God and his own conscience.-That I have great heaviness, v. 2. He does not say for what; the very mention of it was unpleasant and invidious; but it is plain that he means for the rejection of the Jews.

II. He backs it with a very serious imprecation, which he was ready to make, out of love to the Jews. I could wish; he does not say, I do wish, for it was no proper means appointed for such an end; but, if it were, I could wish that myself were accursed from Christ for my brethren-a very high pang of zeal and affection for his countrymen. He would be willing to undergo the greatest misery to do them good. Love is apt to be thus bold, and venturous, and self-denying. Because the glory of God's grace in the salvation of many is to be preferred before the welfare and happiness of a single person, Paul, if they were put in competition, would be content to forego all his own happiness to purchase theirs. 1. He would be content to be cut off from the land of the living, in the most shameful and ignominious manner, as an anathema, or a devoted person. They thirsted for his blood, persecuted him as the most obnoxious person in the world, the curse and plague of his generation, 1 Co. 4:13; Acts 22:22. "Now," says Paul, "I am willing to bear all this, and a great deal more, for your good. Abuse me as much as you will, count and call me at your pleasure; your unbelief and rejection create in my heart a heaviness so much greater than all these troubles can that I could look upon them not only as tolerable, but as desirable, rather than this rejection." 2. He would be content to be excommunicated from the society of the faithful, to be separated from the church, and from the communion of saints, as a heathen man and a publican, if that would do them any good. he could wish himself no more remembered among the saints, his name blotted out of the church-records; though he had been so great a planter of churches, and the spiritual father of so many thousands, yet he would be content to be disowned by the church, cut off from all communion with it, and have his name buried in oblivion or reproach, for the good of the Jews. It may be, some of the Jews had a prejudice against Christianity for Paul's sake; such a spleen they had at him that they hated the religion he was of: "If this stumble you," says Paul, "I could wish I might be cast out, not embraced as a Christian, so you might but be taken in." Thus Moses (Ex. 32:33), in a like holy passion of concern, Blot me, I pray thee, out of the book which thou hast written. 3. Nay, some think that the expression goes further, and that he could be content to be cut off from all his share of happiness in Christ, if that might be a means of their salvation. It is a common charity that begins at home; this is something higher, and more noble and generous.

III. He gives us the reason of this affection and concern.

1. Because of their relation to them: My brethren, my kinsmen, according to the flesh. Though they were very bitter against him upon all occasions, and gave him the most unnatural and barbarous usage, yet thus respectfully does he speak of them. It shows him to be a man of a forgiving spirit. Not that I had aught to accuse my nation of, Acts 28:19. My kinsmen. Paul was a Hebrew of the Hebrews. We ought to be in a special manner concerned for the spiritual good of our relations, our brethren and kinsmen. To them we lie under special engagements, and we have more opportunity of doing good to them; and concerning them, and our usefulness to them, we must in a special manner give account.

2. Especially because of their relation to God (v. 4, 5): Who are Israelites, the seed of Abraham, God's friend, and of Jacob his chosen, taken into the covenant of peculiarity, dignified and distinguished by visible church-privileges, many of which are here mentioned:-(1.) The adoption; not that which is saving, and which entitled to eternal happiness, but that which was external and typical, and entitled them to the land of Canaan. Israel is my son, Ex. 4:22. (2.) And the glory; the ark with the mercy-seat, over which God dwelt between the cherubim-this was the glory of Israel, 1 Sa. 4:21. The many symbols and tokens of the divine presence and guidance, the cloud, the Shechinah, the distinguishing favours conferred upon them-these were the glory. (3.) And the covenants-the covenant made with Abraham, and often renewed with his seed upon divers occasions. There was a covenant at Sinai (Ex. 24), in the plains of Moab (Deu. 29), at Shechem (Jos. 24), and often afterwards; and still these pertained to Israel. Or, the covenant of peculiarity, and in that, as in the type, the covenant of grace. (4.) And the giving of the law. It was to them that the ceremonial and judicial law were given, and the moral law in writing pertained to them. It is a great privilege to have the law of God among us, and it is to be accounted so, Ps. 147:19, 20. This was the grandeur of Israel, Deu. 4:7, 8. (5.) And the service of God. They had the ordinances of God's worship among them-the temple, the altars, the priests, the sacrifices, the feasts, and the institutions relating to them. They were in this respect greatly honoured, that, while other nations were worshipping and serving stocks, and stones, and devils, and they knew not what other idols of their own invention, the Israelites were serving the true God in the way of his own appointment. (6.) And the promises-particular promises added to the general covenant, promises relating to the Messiah and the gospel state. Observe, The promises accompany the giving of the law, and the service of God; for the comfort of the promises is to be had in obedience to that law and attendance upon that service. (7.) Whose are the fathers (v. 5), Abraham, Isaac, and Jacob, those men of renown, that stood so high in the favour of God. The Jews stand in relation to them, are their children, and proud enough they are of it: We have Abraham to our father. It was for the father's sake that they were taken into covenant, ch. 11:28. (8.) But the greatest honour of all was that of them as concerning the flesh (that is, as to his human nature) Christ came; for he took on him the seed of Abraham, Heb. 2:16. As to his divine nature, he is the Lord from heaven; but, as to his human nature, he is of the seed of Abraham. This was the great privilege of the Jews, that Christ was of kin to them. Mentioning Christ, he interposes a very great word concerning him, that he is over all, God blessed for ever. Lest the Jews should think meanly of him, because he was of their alliance, he here speaks thus honourably concerning him: and it is a very full proof of the Godhead of Christ; he is not only over all, as Mediator, but he is God blessed for ever. Therefore, how much sorer punishment were they worthy of that rejected him! It was likewise the honour of the Jews, and one reason why Paul had a kindness for them, that, seeing God blessed for ever would be a man, he would be a Jew; and, considering the posture and character of that people at that time, it may well be looked upon as a part of his humiliation.

Calvin's Commentary

1. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

1. Veritatem dico in Christo, non mentior, testimonium simul mihi reddente mea conscientia eum Spiri-tu sancto,

2. That I have great heaviness and continual sorrow in my heart.

2. Quod dolor sit mihi magnus, et assiduus cruciatus cordi meo:

3. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

3. Optarim enim ego ipse anathema esse a Christo pro fratribus meis, cognatis inquam meis secundum car-nem;

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;

4. Qui sunt Israelitae, quorum est adoptio, et gloria, et testamenta, et legislatio, et cultus, et promissiones;

5. Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

5. Quorum sunt Patres, et ex quibus est Christus secundum car-nem, qui est super omnia Deus bene-dictus in secula. Amen.

In this chapter he begins to remove the offences which might have diverted the minds of men from Christ: for the Jews, for whom he was appointed according to the covenant of the law, not only rejected him, but regarded him with contempt, and for the most part bated him. Hence one of two things seemed to follow, -- either that there was no truth in the Divine promise, -- or that Jesus, whom Paul preached, was not the Lord's anointed, who had been especially promised to the Jews. This twofold knot Paul fully unties in what follows. He, however, so handles this subject, as to abstain from all bitterness against the Jews, that he might not exasperate their minds; and yet he concedes to them nothing to the injury of the gospel; for he allows to them their privileges in such a way, as not to detract anything from Christ. But he passes, as it were abruptly, to the mention of this subject, so that there appears to be no connection in the discourse. [283] He, however, so enters on this new subject, as though he had before referred to it. It so happened in this way, -- Having finished the doctrine he discussed, he turned his attention to the Jews, and being astonished at their unbelief as at something monstrous, he burst forth into this sudden protestation, in the same way as though it was a subject which he had previously handled; for there was no one to whom this thought would not of itself immediately occur, -- "If this be the doctrine of the law and the Prophets, how comes it that the Jews so pertinaciously reject it?" And further, it was everywhere known, that all that he had hitherto spoken of the law of Moses, and of the grace of Christ, was more disliked by the Jews, than that the faith of the Gentiles should be assisted by their consent. It was therefore necessary to remove this obstacle, lest it should impede the course of the gospel.

1. The truth I say in Christ, etc. As it was an opinion entertained by most that Paul was, as it were, a sworn enemy to his own nation, and as it was suspected somewhat even by the household of faith, as though he had taught them to forsake Moses, he adopts a preface to prepare the minds of his readers, before he proceeds to his subject, and in this preface he frees himself from the false suspicion of evil will towards the Jews. And as the matter was not unworthy of an oath, and as he perceived that his affirmation would hardly be otherwise believed against a prejudice already entertained, he declares by an oath that he speaks the truth. By this example and the like, (as I reminded you in the first chapter,) we ought to learn that oaths are lawful, that is, when they render that truth credible which is necessary to be known, and which would not be otherwise believed.

The expression, In Christ, means "according to Christ." [284] By adding I lie not, he signifies that he speaks without fiction or disguise. My conscience testifying to me, etc. By these words he calls his own conscience before the tribunal of God, for he brings in the Spirit as a witness to his feeling. He adduced the Spirit for this end, that he might more fully testify that he was free and pure from an evil disposition, and that he pleaded the cause of Christ under the guidance and direction of the Spirit of God. It often happens that a person, blinded by the passions of the flesh, (though not purposing to deceive,) knowingly and wilfully obscures the light of truth. But to swear by the name of God, in a proper sense of the word, is to call him as a witness for the purpose of confirming what is doubtful, and at the same time to bind ourselves over to his judgment, in case we say what is false.

2. That I have great sorrow, etc. He dexterously manages so to cut short his sentence as not yet to express what he was going to say; for it was not as yet seasonable openly to mention the destruction of the Jewish nation. It may be added, that he thus intimates a greater measure of sorrow, as imperfect sentences are for the most part full of pathos. But he will presently express the cause of his sorrow, after having more fully testified his sincerity.

But the perdition of the Jews caused very great anguish to Paul, though he knew that it happened through the will and providence of God. We hence learn that the obedience we render to God's providence does not prevent us from grieving at the destruction of lost men, though we know that they are thus doomed by the just judgment of God; for the same mind is capable of being influenced by these two feelings: that when it looks to God it can willingly bear the ruin of those whom he has decreed to destroy; and that when it turns its thoughts to men, it condoles with their evils. They are then much deceived, who say that godly men ought: to have apathy and insensibility, (apatheian kai analgesian) lest they should resist the decree of God.

3. For I could wish, etc. He could not have expressed a greater ardour of love than by what he testifies here; for that is surely perfect love which refuses not to die for the salvation of a friend. But there is another word added, anathema, which proves that he speaks not only of temporal but of eternal death; and he explains its meaning when he says, from Christ, for it signifies a separation. And what is to be separated from Christ, but to be excluded from the hope of salvation? It was then a proof of the most ardent love, that Paul hesitated not to wish for himself that condemnation which he saw impending over the Jews, in order that he might deliver them. It is no objection that he knew that his salvation was based on the election of God, which could by no means fail; for as those ardent feelings hurry us on impetuously, so they see and regard nothing but the object in view. So Paul did not connect God's election with his wish, but the remembrance of that being passed by, he was wholly intent on the salvation of the Jews.

Many indeed doubt whether this was a lawful desire; but this doubt may be thus removed: the settled boundary of love is, that it proceeds as far as conscience permits; [285] if then we love in God and not without God's authority, our love can never be too much. And such was the love of Paul; for seeing his own nation endued with so many of God's benefits, he loved God's gifts in them, and them on account of God's gifts; and he deemed it a great evil that those gifts should perish, hence it was that his mind being overwhelmed, he burst forth into this extreme wish. [286]

Thus I consent not to the opinion of those who think that Paul spoke these words from regard to God only, and not to men; nor do I agree with others, who say, that without any thought of God, he was influenced only by love to men: but I connect the love of men with a zeal for God's glory.

I have not, however, as yet explained that which is the chief thing, -- that the Jews are here regarded as they were adorned with those singular tokens, by which they were distinguished from the rest of mankind. For God had by his covenant so highly exalted them, that by their fall, the faithfulness and truth of God himself seemed also to fail in the world: for that covenant would have thus become void, the stability of which was promised to be perpetual, as long as the sun and moon should shine in heaven. (Psalm 72:7.) So that the abolition of this would have been more strange, than the sad and ruinous confusion of the whole world. It was not therefore a simple and exclusive regard for men: for though it is better that one member should perish than the whole body; it was yet for this reason that Paul had such a high regard for the Jews, because he viewed them as bearing the character, and, as they commonly say, the quality of an elect people; and this will appear more evident, as we shall soon see, from what follows.

The words, my kinsmen according to the flesh, though they contain nothing new, do yet serve much for amplification. For first, lest any one should think that he willingly, or of his own accord, sought cause of quarrel with the Jews, he intimates, that he had not put off the feeling of kindred, so as not to be affected with the destruction of his own flesh. And secondly, since it was necessary that the gospel, of which he was the preacher, should go forth from Sion, he does not in vain pronounce an eulogy in so many words on his own kindred. For the qualifying expression, according to the flesh, is not in my view added for the sake of extenuation, as in other places, but, on the contrary, for the sake of expressing his faith: for though the Jews had disowned Paul, he yet concealed not the fact, that he had sprung from that nation, the election of whom was still strong in the root, though the branches had withered. What Budoeus says of the word anathema, is inconsistent with the opinion of Chrysostom, who makes anathema and anathema, to be the same.

4. Who are Israelites, etc. Here the reason is now more plainly given, why the destruction of that people caused him so much anguish, that he was prepared to redeem them by his own death, namely because they were Israelites; for the relative pronoun is put here instead of a causative adverb. In like manner this anxiety took hold on Moses, when he desired that he should be blotted out of the book of life, rather than that the holy and chosen race of Abraham should be reduced to nothing. (Exodus 32:32.) Then in addition to his kind feeling, he mentions also other reasons, and those of a higher kind, which made him to favor the Jews, even because the Lord had, as it were, by a kind of privilege, so raised them, that they were separated from the common order of men: and these titles of dignity were testimonies of love; for we are not wont to speak thus favorably, but of those whom we love. And though by their ingratitude they rendered themselves unworthy to be esteemed on account of these gifts of God, yet Paul continued justly to respect them, that he might teach us that the ungodly cannot so contaminate the good endowments of God, but that they always deserve to be praised and admired: at the same time, those who abuse them acquire thereby nothing but a greater obloquy. But as we are not to act in such a manner as to contemn, through a detestation of the ungodly, the gifts of God in them; so, on the other hand, we must use prudence, lest by our kind esteem and regard for them we make them proud, and especially lest our praises bear the appearance of flattery. But let us imitate Paul, who conceded to the Jews their privileges in such a manner, that he afterwards declared that they were all of no worth without Christ. But it was not in vain that he mentioned this as one of their praises, -- that they were Israelites; for Jacob prayed for this as a great favor, that they should be called by his name. (Genesis 48:16.)

Whose are the adoption, etc. The whole drift of Paul's discourse is to this purpose, -- that though the Jews by their defection had produced an ungodly divorce between God and themselves, yet the light of God's favor was not wholly extinguished, according to what he had also said in Romans 3:3. They had indeed become unbelievers and had broken his covenant; but still their perfidy had not rendered void the faithfulness of God; for he had not only reserved for himself some remnant seed from the whole multitude, but had as yet continued, according to their hereditary right, the mime of a Church among them.

But though they had already stripped themselves of these ornaments, so that it availed them nothing to be called the children of Abraham, yet as there was a danger, lest through their fault the majesty of the gospel should be depreciated among the Gentiles, Paul does not regard what they deserved, but covers their baseness and disgraceful conduct by throwing vails over them, until the Gentiles were fully persuaded, that the gospel had flowed to them from the celestial fountain, from the sanctuary of God, from an elect nation. For the Lord, passing by other nations, had selected them as a people peculiar to himself, and had adopted them as his children, as he often testifies by Moses and the prophets; and not content simply to give them the name of children, he calls them sometimes his first-begotten, and sometimes his beloved. So the Lord says in Exodus 4:22, --

"My first-begotten son is Israel; let my son go, that he may serve me."

In Jeremiah 31:9, it is said,

"I am become a Father to Israel, and Ephraim is my first-begotten:"

and again, "Is not my son Ephraim precious to me? Is he not a delightful child? Hence troubled for him are my bowels, and I will yet pity him." By these words he means, not only to set forth his kindness towards the people of Israel, but rather to exhibit the efficacy of adoption, through which the promise of the celestial inheritance is conveyed.

Glory means the excellency into which the Lord had raised up that people above all other nations, and that in many and various ways, and especially by dwelling in the midst of them; for besides many other tokens of his presence, he exhibited a singular proof of it in the ark, where he gave responses, and also heard his people, that he might show forth his power in helping them: and for this reason it was called "the glory of God." (1 Samuel 4:22.) [287]

As he has distinguished here between covenants [288] and promises, we may observe this difference, -- that a covenant is that which is expressed in distinct and accustomed words, and contains a mutual stipulation, as that which was made with Abraham; but promises are what we meet with everywhere in Scripture; for when God had once made a covenant with his ancient people, he continued to offer, often by new promises, his favor to them. It hence follows, that promises are to be traced up to the covenant as to their true source; in the same manner as the special helps of God, by which he testifies his love towards the faithful, may be said to flow from the true fountain of election. And as the law was nothing more than a renewal of the covenant, and more fully sanctioned the remembrance of it, legislation, or the giving of the law, seems to be here peculiarly applied to the things which the law decreed: for it was no common honor conferred on the Jewish people, that they had God as their lawgiver. For if some gloried in their Solons and Lycurguses, how much more reason was there to glory in the Lord? of this you have an account in Deuteronomy 4:32. By worship he understands that part of the law in which the legitimate manner of worshipping God is prescribed, such as rites and ceremonies. These ought to have been deemed lawful on account of God's appointment; without which, whatever men devise is nothing but a profanation of religion.

5. Whose are the fathers, etc. It is indeed of some importance to be descended from saints and men beloved of God, since God promised to the godly fathers mercy with regard to their children, even to thousand generations, and especially in the words addressed to Abraham, Isaac, and Jacob, as we find in Genesis 17:4, and in other passages. It matters not, that this by itself, when separated from the fear of God and holiness of life, is vain and useless: for we find the same to have been the case as to worship and glory, as it is evident everywhere in the prophets, especially in Isaiah 1:11; Isaiah 60:1; and also in Jeremiah 7:4. But, as God dignified these things, when joined with attention to godliness, with some degree of honor, he justly enumerated them among the privileges of the Jews. They are indeed said to be the heirs of the promises for this very reason, -- because they descended from the fathers. (Acts 3:25.)

From whom, is Christ, etc. They who apply this to the fathers, as though Paul meant only to say that Christ had descended from the fathers, have no reason to allege: for his object was to close his account of the pre-eminence of the Jews by this encomium, -- that Christ proceeded from them; for it was not a thing to be lightly esteemed, to have been united by a natural relationship with the Redeemer of the world; for if he had honored the whole human race, in joining himself to us by a community of nature, much more did he honor them, with whom he had a closer bond of union. It must at the same time be always maintained, that when this favor of being allied by kindred is unconnected with godliness, it is so far from being an advantage, that on the contrary it leads to a greater condemnation.

But we have here a remarkable passage, -- that in Christ two natures are in such a manner distinguished, that they are at the same time united in the very person of Christ: for by saying that Christ had descended from the Jews, he declared his real humanity. The words according to the flesh, which are added, imply that he had something superior to flesh; and here seems to be an evident distinction made between humanity and divinity. But he at last connects both together, where he says, that the Christ, who had descended from the Jew's according to the flesh, is God blessed for ever.

We must further observe, that this ascription of praise belongs to none but only to the true and eternal God; for he declares in another place, (1 Timothy 1:17,) that it is the true God alone to whom honor and glory are due. They who break off this clause from the previous context, that they may take away from Christ so clear a testimony to his divinity, most presumptuously attempt, to introduce darkness in the midst of the clearest light; for the words most evidently mean this, -- Christ, who is from the Jews according to the flesh, is God blessed for ever [289] And I doubt not, but that Paul, who had to contend hard with a reproach urged against him, did designedly raise up his own mind to the contemplation of the eternal glory of Christ; nor did he do this so much for his own sake individually, as for the purpose of encouraging others by his example to raise up their thoughts.

Footnotes:

[283] The connection seems to be this: he had been speaking of the impossibility of separating God's people from the protecting influence and preserving power of his love; he had clearly shown, that no divorce or separation can take place through any possible circumstances. Then the Jews might say, "If this be true, then we are safe, we are still God's people." Hence he proceeds to remove this objection, and in order to prepare their mind to receive what he is going to say and to prove, he speaks first of his deep concern for their welfare: and then he resumes the doctrine he touched upon in Romans 8:28, 29, and 30, and illustrates it by a reference to the past dealings of God with the Jews, and proves it by passages from the ancient Prophets. He shows that God's people are the called according to his purpose, and not all who wear the outward symbol of his covenant -- Ed.

[284] "Idem valet ac secundum Christum, -- it is the same with According to Christ;" "lego en Christo -- I speak in Christ," that is, as a Christian; to be in Christ and to be a Christian is the same. This idea bears on the import of the passage more than any other. It is as though he said, "Though I am in Christ or a Christian, yet I tell you this as the truth or the fact, and I have the testimony of conscience enlightened by the Spirit, that I have great grief and unceasing sorrow on your account." The Jews had the impression that the Apostle, having become the follower of Christ, must have necessarily entertained hatred towards them, and must have therefore felt no concern for them; for this is really the case with all real apostates, that is, with those who leave the truth for error, but not with them who leave error for the truth. To obviate this impression seems to have been the object here. How the idea of an oath comports with what follows it is difficult to see. It is no argument to say that what is here means the same as in Matthew 5:34, where it follows the verb "to swear." There is a passage similar to this in Ephesians 4:17; but en kurio there clearly signifies "by the Lord's authority." We may add, that to swear by Christ would have had no influence on the Jews. -- Ed.

[285] "Ut ad aras usque procedat." Ainsworth gives a similar phrase and explains its reason, "Usque ad aras amicus -- As far as conscience permits," Gell., because in swearing they held the horns of the altar. -- Ed.

[286] Most of those who take this view of the passage express the implied condition more distinctly than is done here. They have regarded the wish in this sense, "I could wish were it right or lawful." So thought Chrysostom, Photius, Theophlylact, Luther, Parcus, Beza, Estius, Lightfoot, Witsius, Mode, Whitby, and others. The words of Photius are given by Wolfius, "He says not, I wish to be separated, but I could wish, that is, were it possible -- euchomen an tout estin ei dunaton en," Stuart and Hodge adopt the same view. "It was a conditional wish," says Pareus, "like that of Christ in Matthew 26:39. Christ knew and Paul knew that it could not be granted, and yet both expressed their strong desire." See Exodus 32:32 Almost all critics agree that the Vulgate is wrong in rendering the verb optabam -- "I did wish," as though the Apostle referred to the time, as Ambrose supposed, when he was a Pharisee; but this is wholly inconsistent with the tenor of the passage. Erasmus, Grotius, Beza, and most others regard the verb as having an optative meaning; an being understood after it, as the case is with eboulomen in Acts 25:22, and ethelon in Galatians 4:20 There are two other opinions which deserve notice. The first is, that "anathema" here means excommunication, and that "from Christ" signifies from his Church, Christ the head being taken for his body the Church, as in 1 Corinthians 12:12, and in Galatians 3:27, according to the manner of the Hebrews, as Grotius says, who called the wife by the name of the husband, Isaiah 4:1. This is the view taken by Hammond, Grotius, and some of the Lutheran divines. But the word "anathema" has not in Scripture this meaning, though in after-ages it had attained it both in the Church and among the Rabbins. In the New Testament it occurs only here and in Acts 23:14; 1 Corinthians 12:3; 1 Corinthians 16:22; and Galatians 1:8, 9; and the verb anathematizo is found in Mark 14:71; Acts 23:12, 14, 21; and with kata prefixed in Matthew 26:74. The corresponding word in Hebrew, hrm, rendered "anathema" by the Septuagint, means two things: what is separated for a holy purpose and wholly devoted to God, incapable of being redeemed, Leviticus 27:28; and what is set apart and devoted to death or destruction, Joshua 6:17; Ezra 10:8. It never means excommunication, but cutting off by death. Compare Exodus 22:20, and Deuteronomy 13:1-11. It has hence been applied to designate a man that is execrable and accursed, deserving death. So the Apostle uses it in 1 Corinthians 16:22, and Galatians 1:8, 9 The other view is more in accordance with the meaning of the term. It is thought that "anathema" means an ignominious death, and that of one apparently separated from Christ; or that he wished to be made "an anathema" by Christ, or for the sake of Christ, or after Christ, that is, his example. The words apo tou Christou create all the difficulty in this case. This is the explanation given by Jerome, Locke, Limborch, Doddridge, and Scott The first meaning, however, as materially given by Calvin, is the most obvious and natural. Both Haldane and Chalmers follow the Vulgate, and put the clause in a parenthesis, as expressing the Apostle's wish when unconverted; but there is altogether an incongruity in the terms he employs to express this wish; he surely would not have said that he wished to be separated from Christ as an accursed thing, for that is the meaning of anathema; for while he was a Pharisee he deemed it a privilege and an honour even to persecute Christ. And we cannot suppose that the Apostle would now describe his former wish in terms unsuitable to what it really was, but as he now regarded it. -- Ed.

[287] Vitriaga thinks that "the glory" was the pillar of fire and the cloud in the wilderness: but Beza, Grotius, and Hammond agree with Calvin, that the ark is meant. See Psalm 78:61. It seems to refer to those manifestations made in the tabernacle, and afterwards in the temple, by peculiar brightness or splendour. See Exodus 40:34; and I Kings 8:11. This splendour or glory signified God's presence, a privilege peculiar to the Israelites. -- Ed.

[288] Why he mentions "covenants," hai diathokai, in the plural number, has been variously accounted for, -- "there were various things included -- the land of Canaan, prosperity, and the priesthood, -- there were three laws -- the moral, ceremonial, and judicial, -- there were several repetitions of the covenant made to the patriarchs;" but if we read Galatians 3:17, we shall see the true reason, for the Apostle there makes a distinct difference between the Abrahamic and the Mosaic covenant; but both these belonged to the Jews. See also Ephesians 2:12. -- Ed.

[289] Stuart has in a most convincing manner vindicated the true and obvious meaning of this clause. There is no reading of any authority, nor any early version, that affects the genuineness of the received text: and it is amazing what ingenuity has been exercised by various critics to evade the plain construction of the passage, -- a remarkable instance of the debasing power of preconceived notions. It is somewhat singular too, that some who professed at least the doctrine of Christ's divinity, such as Erasmus, Whitby, and Locke, have attempted to make changes in the text, and those for the most part conjectural, by which the obvious meaning is wholly altered. It is very clearly shown by Stuart, that the very position of the words, and their connection with the context, will admit of no other construction than that which our version contains. It is well known, that in Hebrew the word "blessed" is always placed before "God," or Jehovah, when it is an ascription of praise; and it appears that the Septuagint has in more than thirty instances followed the same order, and, indeed, in every instance except one, (Psalm 68:19,) and that evidently a typographical mistake. The same is the case with all the examples in the New Testament. So that if the phrase here was a doxology, it must have been written eulogetos ho Theos. In the Welsh language, which in many of its idioms is identically the same with the Hebrew, the order of the words is the same: when it is a doxology, the word "blessed" invariably precedes the word "God;" and when otherwise it follows it. The opinion of Chrysostom on this sentence, to which Erasmus attaches some importance, is of no value whatever, as he did not understand Hebrew; and Paul, for the most part, wrote as a Hebraist. The participle on, being put for esti, is what is common in Hebrew and in the New Testament. See a remarkable instance of two participles and a verb in the middle, in Revelation 1:4. It has been said, that "amen" unsuitably follows a declarative sentence; but see an instance in Romans 1:25 It is justly observed by Stuart, that the context requires the application of this sentence to Christ, as otherwise there would be no antithesis to the words "according to the flesh." -- Ed.

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Jacob and Esau
Now, it is one thing to refute another man's doctrine, but a very different matter to establish my own views. It is very easy to knock over one man's hypothesis concerning these truths, not quite so easy to make my own stand on a firm footing. I shall try to-night, if I can, to go safely, if I do not go very fast; for I shall endeavour to keep simply to the letter of God's Word. I think that if we kept more simply to the teachings of the Bible, we should be wiser than we are; for by turning from …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

God's Will and Man's Will
The great controversy which for many ages has divided the Christian Church has hinged upon the difficult question of "the will." I need not say of that conflict that it has done much mischief to the Christian Church, undoubtedly it has; but I will rather say, that it has been fraught with incalculable usefulness; for it has thrust forward before the minds of Christians, precious truths, which but for it, might have been kept in the shade. I believe that the two great doctrines of human responsibility …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

Of Predestination
Eph. i. 11.--"In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."--Rom. ix. 22, 23.--"What if God, willing to show his wrath and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction, and that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory." In the creation of the world, it pleased the Lord, …
Hugh Binning—The Works of the Rev. Hugh Binning

That a Man Ought not to Reckon Himself Worthy of Consolation, but More Worthy of Chastisement
O Lord, I am not worthy of Thy consolation, nor of any spiritual visitation; and therefore Thou dealest justly with me, when Thou leavest me poor and desolate. For if I were able to pour forth tears like the sea, still should I not be worthy of Thy consolation. Therefore am I nothing worthy save to be scourged and punished, because I have grievously and many a time offended Thee, and in many things have greatly sinned. Therefore, true account being taken, I am not worthy even of the least of Thy …
Thomas A Kempis—Imitation of Christ

The Coming of the Called.
"That the purpose of God according to election might stand, not of works, but of Him that calleth."--Rom. ix. 11. The question is, whether the elect cooperate in the call. We say, Yes; for the call is no call, in the fullest sense of the word, unless the called one can hear and hears so distinctly that it impresses him, causes him to rise and to obey God. For this reason our fathers, for the sake of clearness, used to distinguish between the ordinary call and the effectual call. God's call does not …
Abraham Kuyper—The Work of the Holy Spirit

The Love which Withers.
"Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth."--Rom. ix. 18. The idea of hardening is so awful that, with all its unsanctified pity and natural religion, the human heart rejects it as a horrible thought. Natural compassion can not bear the idea that a fellow man, instigated to evil by it, should forever ruin himself. And natural religion can not conceive of a God who, instead of persuading His creature to virtue, should give him up and incite him to sin. This …
Abraham Kuyper—The Work of the Holy Spirit

It is Also Written, "But I Say unto You...
28. It is also written, "But I say unto you, Swear not at all." But the Apostle himself has used oaths in his Epistles. [2342] And so he shows how that is to be taken which is said, "I say unto you, Swear not at all:" that is, lest by swearing one come to a facility in swearing, from facility to a custom, and so from a custom there be a downfall into perjury. And therefore he is not found to have sworn except in writing, where there is more wary forethought, and no precipitate tongue withal. And …
St. Augustine—On Lying

Flee Away, My Beloved, and be Thou Like to a Roe or to a Young Hart Upon the Mountains of Spices.
The soul having now no other interest than that of the Bridegroom, either for self or for any other creature, and who can will nothing except His glory, seeing something which dishonors Him, cries out, Flee away, my Beloved! Leave these places which offer Thee no perfume. Come to those souls who are as mountains of spices, raised above the fetid vapors corrupted by the wickedness of this world. These mountains owe their sweetness to the odor of the exquisite virtues which Thou hast planted in them, …
Madame Guyon—Song of Songs of Solomon

Messiah's Innocence vindicated
He was taken from prison and from judgment, and who shall declare his generation? For he was cut off out of the land of the living; for the transgression of my people was he stricken. L et not plain Christians be stumbled because there are difficulties in the prophetical parts of the Scriptures, and because translators and expositors sometimes explain them with some difference, as to the sense. Whatever directly relates to our faith, practice, and comfort, may be plainly collected from innumerable …
John Newton—Messiah Vol. 1

Consecration to God --Illustrated by Abraham's Circumcision
Let me remind you of the order in which these blessings come. If we should speak of sanctification or consecration, it is not as a first thing, but as an elevation to be reached only by preceding stepping-stones. In vain do men pretend to be consecrated to God before they are called of God's Spirit; such have yet to be taught that no strength of nature can suffice to serve the Lord aright. They must learn what this meaneth, "Ye must be born again," for assuredly until men are brought into spiritual …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Concerning God's Purpose
1. God's purpose is the cause of salvation. THE third and last thing in the text, which I shall but briefly glance at, is the ground and origin of our effectual calling, in these words, "according to his purpose" (Eph. i. 11). Anselm renders it, According to his good will. Peter Martyr reads it, According to His decree. This purpose, or decree of God, is the fountainhead of our spiritual blessings. It is the impulsive cause of our vocation, justification, glorification. It is the highest link in …
Thomas Watson—A Divine Cordial

Letter Lxxxv. To Paulinus.
Paulinus had asked Jerome two questions, (1) how can certain passages of scripture (Exod. vii. 13; Rom. ix. 16) be reconciled with Free Will? and (2) Why are the children of believers said to be holy (1 Cor. vii. 14) apart from baptismal grace? For the first of these questions Jerome refers Paulinus to his version (newly made) of Origen's treatise, On First Principles. For the second he quotes the explanation of Tertullian. Written in 400 a.d. 1. Your words urge me to write to you but your eloquence …
St. Jerome—The Principal Works of St. Jerome

God's Sovereignty Defined
"Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as Head above all" (1 Chron. 29:11). The Sovereignty of God is an expression that once was generally understood. It was a phrase commonly used in religious literature. It was a theme frequently expounded in the pulpit. It was a truth which brought comfort to many hearts, and gave virility and stability …
Arthur W. Pink—The Sovereignty of God

Bunyan's Last Sermon --Preached July 1688.
"Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;" John i. 13. The words have a dependence on what goes before, and therefore I must direct you to them for the right understanding of it. You have it thus,--"He came to his own, but his own received him not; but as many as received him, to them gave he power to become the sons of God, even to them which believe on his name; which were born, not of blood, nor of the will of the flesh, but of God." In …
by John Bunyan—Miscellaneous Pieces

Whence Also the Just of Old, Before the Incarnation of the Word...
18. Whence also the just of old, before the Incarnation of the Word, in this faith of Christ, and in this true righteousness, (which thing Christ is unto us,) were justified; believing this to come which we believe come: and they themselves by grace were saved through faith, not of themselves, but by the gift of God, not of works, lest haply they should be lifted up. [2679] For their good works did not come before God's mercy, but followed it. For to them was it said, and by them written, long ere …
St. Augustine—On Patience

The Sum and Substance of all Theology
Note: On Tuesday, June 25th, 1861, the beloved C. H. Spurgeon visited Swansea. The day was wet, so the services could not be held in the open-air; and, as no building in the town was large enough to hold the vast concourses of people who had come from all parts to hear the renowned preacher, he consented to deliver two discourses in the morning; first at Bethesda, and then at Trinity Chapel. At each place he preached for an hour and a quarter. The weather cleared up during the day; so, in the evening, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

The Strait Gate. Warned against Herod.
(Peræa.) ^C Luke XIII. 22-35. ^c 22 And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem. [This verse probably refers back to verse 10, and indicates that Jesus resumed his journey after the brief rest on the Sabbath day when he healed the woman with the curvature of the spine.] 23 And one said unto him, Lord, are they few that are saved? [It is likely that this question was asked by a Jew, and that the two parables illustrating the smallness of the …
J. W. McGarvey—The Four-Fold Gospel

Now Follows the Practice of Piety in Dying for the Lord.
The practice of piety in dying for the Lord is termed Martyrdom. Martyrdom is the testimony which a Christian bears to the doctrine of the Gospel by enduring any kind of death; to invite many, and to confirm all, to embrace the truth thereof. To this kind of death Christ hath promised a crown: "Be thou faithful unto the death, and I will give thee the crown of life." Which promise the Church so firmly believed, that they termed martyrdom itself a crown. And God, to animate Christians to this excellent …
Lewis Bayly—The Practice of Piety

Adoption
'As many as received him to them gave he power to become the sons of God, even to them that believe on his name.' John 1:12. Having spoken of the great points of faith and justification, we come next to adoption. The qualification of the persons is, As many as received him.' Receiving is put for believing, as is clear by the last words, to them that believe in his name.' The specification of the privilege is, to them gave he power to become the sons of God.' The Greek word for power, exousia, signifies …
Thomas Watson—A Body of Divinity

Letter xix (A. D. 1127) to Suger, Abbot of S. Denis
To Suger, Abbot of S. Denis He praises Suger, who had unexpectedly renounced the pride and luxury of the world to give himself to the modest habits of the religious life. He blames severely the clerk who devotes himself rather to the service of princes than that of God. 1. A piece of good news has reached our district; it cannot fail to do great good to whomsoever it shall have come. For who that fear God, hearing what great things He has done for your soul, do not rejoice and wonder at the great …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church …
Thomas Watson—The Ten Commandments

Mr. Bunyan's Last Sermon:
Preached August 19TH, 1688 [ADVERTISEMENT BY THE EDITOR] This sermon, although very short, is peculiarly interesting: how it was preserved we are not told; but it bears strong marks of having been published from notes taken by one of the hearers. There is no proof that any memorandum or notes of this sermon was found in the autograph of the preacher. In the list of Bunyan's works published by Chas. Doe, at the end of the 'Heavenly Footman,' March 1690, it stands No. 44. He professes to give the title-page, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Reprobation Asserted: Or, the Doctrine of Eternal Election and Reprobation Promiscuously Handled, in Eleven Chapters.
WHEREIN THE MOST MATERIAL OBJECTIONS MADE BY THE OPPOSERS OF THIS DOCTRINE, ARE FULLY ANSWERED; SEVERAL DOUBTS REMOVED, AND SUNDRY CASES OF CONSCIENCE RESOLVED. BY JOHN BUNYAN OF BEDFORD, A LOVER OF PEACE AND TRUTH. 'What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.'--Romans 11:7 London: Printed for G. L., and are to be sold in Turn-stile-alley, in Holbourn. Small 4to, 44 pages. EDITOR'S ADVERTISEMENT. This valuable tract …
John Bunyan—The Works of John Bunyan Volumes 1-3