Romans 9:32
Verse
Context
Israel’s Unbelief
31but Israel, who pursued a law of righteousness, has not attained it.32Why not? Because their pursuit was not by faith, but as if it were by works. They stumbled over the stumbling stone, 33as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”
Sermons
John PiperSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Wherefore? - And where lies their mistake? Being ignorant of God's righteousness - of his method of saving sinners by faith in Christ, they went about to establish their own righteousness - their own method of obtaining everlasting salvation. They attend not to the Abrahamic covenant, which stands on the extensive principles of grace and faith; but they turn all their regards to the law of Moses. They imagine that their obedience to that law gives them a right to the blessings of the Messiah's kingdom. But, finding that the Gospel sets our special interest in God and the privileges of his Church on a different footing, they are offended, and refuse to come into it.
Jamieson-Fausset-Brown Bible Commentary
Wherefore? Because they sought it not by faith, but as it were--rather simply, "as" by the works of the law--as if it were thus attainable, which justification is not: Since, therefore, it is attainable only by faith, they missed it. for--it is doubtful if this particle was originally in the text. they stumbled at that stumbling-stone--better, "against the stone of stumbling," meaning Christ. But in this they only did.
John Gill Bible Commentary
As it is written,.... In Isa 8:14; for the beginning and end of this citation are out of the latter, and the middle of it out of the former. This is an instance of "skipping", from place to place, concerning which the rules with the Jews were (s), that the reader "might skip from text to text, but he might not skip from prophet to prophet, except only in the twelve prophets, only he might not skip from the end of the book to the beginning; also they might skip in the prophets, but not in the law;'' which rules are exactly complied with by the apostle. The beginning of this citation is out of Isa 28:16, behold I lay in Zion. The "stone" said to be laid in Zion, is by the "Chaldee paraphrast" interpreted of a "king"; by R. David Kimchi, of King Hezekiah, and by Jarchi of the King Messiah; and is truly applied by the apostle to Jesus Christ: the layer of this stone is God the Father, who laid him as the foundation stone, in his eternal purposes and decrees, in his counsels and covenant, in promise and in prophecy, in the mission of him into this world, and in the preaching of the everlasting Gospel: the place where he is laid is Zion, meaning either literally Judea or Jerusalem, where the Messiah was to appear, whither he came, and from whence his Gospel went forth; or mystically the church, where he is laid as the foundation of it, and of the salvation of all the members thereof; though, through the sin and unbelief of others, he proves to be a stumbling stone, and rock of offence; which phrases are to be seen in Isa 8:14, and are spoken of, and ascribed to a divine person, even to the Lord of hosts; and are by the Targumist thus paraphrased, "and if ye obey not", "his word shall be for revenge, and for a stone smiting, and a rock of offence", and in the Talmud (t), it is said, that "the son of David (the Messiah) shall not come until the two houses of the fathers are destroyed out of Israel; and these are the head of the captivity which is in Babylon, and the prince in the land of Israel, as it is said, Isa 8:14.'' So that, according to the ancient Jews, this passage belongs to the Messiah, and is properly made use of for this purpose by the apostle, who had seen the accomplishment of it in the Jews; who stumbled at the outward meanness of Jesus of Nazareth, at his parentage, the manner of his birth, his education, the mean appearance of himself and followers; at his company and audience, his ministry, miracles, death, and the manner of it; and so believed not in him, for righteousness, life, and salvation; and thus it came about that they did not attain, or come up to the law of righteousness, or the righteousness of the law: but whosoever believeth on him shall not be ashamed; that is, who believes in Christ unto righteousness, who builds his faith, and hope of eternal salvation on him, the foundation God has laid in Zion, and at which the unbelieving Jews stumbled and fell; he shall neither be ashamed here nor hereafter: he shall not be ashamed of his faith and hope in Christ; nor of Christ, as the Lord his righteousness; nor shall he be ashamed or confounded at his appearing, but shall be justified before men and angels, and be received into his kingdom and glory. There is some difference between the passage as here cited, and as it stands in Isa 28:16, where it is read, "he that believeth shall not make haste": either to lay any other foundation, being fully satisfied with this, which is laid by God; or shall not make haste to flee away, through fear of any enemy, or of any danger, being safe as built on this foundation; and so shall never fall, be moved, or ashamed and confounded. Some have fancied a various reading, but without any reason. A very learned Oriental critic (u) of our own nation has observed, that the Arabic words "Haush" "Hish" answer to the Hebrew word, the prophet uses, and which have three significations in them, "hasten", to "fear", and be "ashamed"; the first of these is retained here by the Jewish commentators and modern versions; the second by the "Chaldee paraphrast", and Syriac translation; and the third by the Septuagint, and the apostle; and they may be all taken into sense, for he that is afraid runs about here and there, and at length is put to shame and confusion. (s) T. Bab. Megilla, fol. 24. 1. Yoma, fol. 69. 2. Maimon. Tephilla, c. 12. sect. 14. (t) T. Bab. Sanhedrin, fol. 38. 1. (u) Pocock. Not. Miscell. in Port. Mosis, p. 10, 11. Next: Romans Chapter 10
Tyndale Open Study Notes
9:32-33 The great rock in their path is Christ. People either build on him by putting their faith in him, or they stumble over his message that faith, and not human works, is the key to getting right with God.
Romans 9:32
Israel’s Unbelief
31but Israel, who pursued a law of righteousness, has not attained it.32Why not? Because their pursuit was not by faith, but as if it were by works. They stumbled over the stumbling stone, 33as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”
- Scripture
- Sermons
- Commentary
Living by Faith in Future Grace - Lesson 2
By John Piper86738:31MAT 6:33ACT 26:18ROM 9:321TH 1:3In this sermon by Pastor John Piper, he discusses the foundations of sanctifying power and the importance of grace in the Christian life. He emphasizes that grace is not just a past event, but something that is needed in the present and future as well. Piper references biblical texts such as 1 Corinthians 15:10 and Hebrews 13:25 to support his argument. He also addresses the doubts and struggles of a person who feels incapable of living the Christian life, highlighting the need for the Holy Spirit to reveal the meaning of future grace.
Simeon's Farewell to the World
By John Piper0ISA 42:6ISA 49:6LUK 1:15LUK 2:29ACT 2:3ROM 9:32ROM 11:11ROM 11:19EPH 5:181PE 2:6John Piper preaches on Luke 2:21-40, focusing on Simeon's Farewell to the World as the central theme of the passage. The aged characters like Simeon and Anna symbolize the passing of the era of the law and the prophets, welcoming Jesus as the fulfillment of their faith. Luke emphasizes the importance of continuity between the old and new eras, showing that Jesus came not to abolish but to fulfill the law and the prophets. The outpouring of the Holy Spirit in Acts is seen as a continuation of the Spirit's work in the old era, highlighting the unity between the two. Simeon's prophecy reveals that salvation will extend beyond Israel to all nations, emphasizing the inclusive nature of God's plan for redemption.
Unto the Measure of the Stature of the Fullness of Christ
By A.B. Simpson0PRO 3:23ISA 8:14MAT 4:6ROM 9:321PE 2:8Greek Word Studies for a sermon on stumbling spiritually, focusing on the literal and figurative meanings of 'proskopto' (to stumble against an obstacle). The preacher delves into various Bible verses where 'proskopto' is used, illustrating how individuals stumble spiritually when they fail to recognize God's provision for righteousness, ultimately leading to their downfall. The sermon emphasizes the importance of faith in Christ as the foundation for eternal life, contrasting those who stumble over Him with those who believe in Him and will not be disappointed.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Wherefore? - And where lies their mistake? Being ignorant of God's righteousness - of his method of saving sinners by faith in Christ, they went about to establish their own righteousness - their own method of obtaining everlasting salvation. They attend not to the Abrahamic covenant, which stands on the extensive principles of grace and faith; but they turn all their regards to the law of Moses. They imagine that their obedience to that law gives them a right to the blessings of the Messiah's kingdom. But, finding that the Gospel sets our special interest in God and the privileges of his Church on a different footing, they are offended, and refuse to come into it.
Jamieson-Fausset-Brown Bible Commentary
Wherefore? Because they sought it not by faith, but as it were--rather simply, "as" by the works of the law--as if it were thus attainable, which justification is not: Since, therefore, it is attainable only by faith, they missed it. for--it is doubtful if this particle was originally in the text. they stumbled at that stumbling-stone--better, "against the stone of stumbling," meaning Christ. But in this they only did.
John Gill Bible Commentary
As it is written,.... In Isa 8:14; for the beginning and end of this citation are out of the latter, and the middle of it out of the former. This is an instance of "skipping", from place to place, concerning which the rules with the Jews were (s), that the reader "might skip from text to text, but he might not skip from prophet to prophet, except only in the twelve prophets, only he might not skip from the end of the book to the beginning; also they might skip in the prophets, but not in the law;'' which rules are exactly complied with by the apostle. The beginning of this citation is out of Isa 28:16, behold I lay in Zion. The "stone" said to be laid in Zion, is by the "Chaldee paraphrast" interpreted of a "king"; by R. David Kimchi, of King Hezekiah, and by Jarchi of the King Messiah; and is truly applied by the apostle to Jesus Christ: the layer of this stone is God the Father, who laid him as the foundation stone, in his eternal purposes and decrees, in his counsels and covenant, in promise and in prophecy, in the mission of him into this world, and in the preaching of the everlasting Gospel: the place where he is laid is Zion, meaning either literally Judea or Jerusalem, where the Messiah was to appear, whither he came, and from whence his Gospel went forth; or mystically the church, where he is laid as the foundation of it, and of the salvation of all the members thereof; though, through the sin and unbelief of others, he proves to be a stumbling stone, and rock of offence; which phrases are to be seen in Isa 8:14, and are spoken of, and ascribed to a divine person, even to the Lord of hosts; and are by the Targumist thus paraphrased, "and if ye obey not", "his word shall be for revenge, and for a stone smiting, and a rock of offence", and in the Talmud (t), it is said, that "the son of David (the Messiah) shall not come until the two houses of the fathers are destroyed out of Israel; and these are the head of the captivity which is in Babylon, and the prince in the land of Israel, as it is said, Isa 8:14.'' So that, according to the ancient Jews, this passage belongs to the Messiah, and is properly made use of for this purpose by the apostle, who had seen the accomplishment of it in the Jews; who stumbled at the outward meanness of Jesus of Nazareth, at his parentage, the manner of his birth, his education, the mean appearance of himself and followers; at his company and audience, his ministry, miracles, death, and the manner of it; and so believed not in him, for righteousness, life, and salvation; and thus it came about that they did not attain, or come up to the law of righteousness, or the righteousness of the law: but whosoever believeth on him shall not be ashamed; that is, who believes in Christ unto righteousness, who builds his faith, and hope of eternal salvation on him, the foundation God has laid in Zion, and at which the unbelieving Jews stumbled and fell; he shall neither be ashamed here nor hereafter: he shall not be ashamed of his faith and hope in Christ; nor of Christ, as the Lord his righteousness; nor shall he be ashamed or confounded at his appearing, but shall be justified before men and angels, and be received into his kingdom and glory. There is some difference between the passage as here cited, and as it stands in Isa 28:16, where it is read, "he that believeth shall not make haste": either to lay any other foundation, being fully satisfied with this, which is laid by God; or shall not make haste to flee away, through fear of any enemy, or of any danger, being safe as built on this foundation; and so shall never fall, be moved, or ashamed and confounded. Some have fancied a various reading, but without any reason. A very learned Oriental critic (u) of our own nation has observed, that the Arabic words "Haush" "Hish" answer to the Hebrew word, the prophet uses, and which have three significations in them, "hasten", to "fear", and be "ashamed"; the first of these is retained here by the Jewish commentators and modern versions; the second by the "Chaldee paraphrast", and Syriac translation; and the third by the Septuagint, and the apostle; and they may be all taken into sense, for he that is afraid runs about here and there, and at length is put to shame and confusion. (s) T. Bab. Megilla, fol. 24. 1. Yoma, fol. 69. 2. Maimon. Tephilla, c. 12. sect. 14. (t) T. Bab. Sanhedrin, fol. 38. 1. (u) Pocock. Not. Miscell. in Port. Mosis, p. 10, 11. Next: Romans Chapter 10
Tyndale Open Study Notes
9:32-33 The great rock in their path is Christ. People either build on him by putting their faith in him, or they stumble over his message that faith, and not human works, is the key to getting right with God.