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| 1 Truth I speak, in Anointed; not I utter falsehood, (bearing testimony together to me the conscience of me,) in a spirit holy; |
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| 2 that grief to me it is great, and unceasing anguish in the heart of me. |
Great heaviness – Because Israelites, Paul's brethren according to the flesh, were so foolish and blind as not to perceive the great favor offered to them. R1140:4
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| 3 Was wishing for myself I an accursed thing to be from the Anointed one on behalf of the brethren of me, of the relatives of me according to flesh; |
I – The Apostle Paul. R4692:1
Accursed from Christ – Cut off from membership in the Body of Christ. R4692:1, 4278:4, 3182:6
Put down on the plane of the "Great Company." R4692:2
Have my share with the earthly restitution class. R4278:4
Not that he would wish to suffer eternal torture for them, nor that he would wish to be cut off in the second death for them. R3182:6
"Absalom, would God that I had died for thee." (2 Sam. 18:33) This finds two parallels in the Scriptures, Moses' expression when the people came under divine displeasure, and Paul's similar sentiment. R4278:2
For my brethren – If I could thereby bring that glorious position to my brethren. R3182:6, 4892:1, 1696:3
So that as a whole nation the Israelites would constitute the Royal Priesthood and become Israel on a spiritual plane. R4692:1
The Apostle loved the Jewish nation with an intense love. R3182:5
It would be well for each of us to cultivate that trait (unselfishness) to a greater degree. R4692:2
This is not an example for us, that if we could bring some of our children or friends into the truth we would be willing to be cut off for the benefit of these. R4692:2
Kinsmen – The Jews. R4692:1
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| 4 who are Israelites, of whom the sonship, and the glory, and the covenants, and the lawgiving, and the religious service, and the promises, |
Who are Israelites – Representatives of the whole twelve tribes. C252
Members of the household of faith, heirs of the promises. R2730:1
To whom pertaineth – Adoption as sons was primarily the inheritance of Israel. E177
All of God's arrangements seem to have been to the Jew first, and then also to the Gentile. PT383:2*
The blessings of the Law Covenant and its promises of life were only to the one nation. R1725:1, 5046:1
The adoption – As sons, joint-heirs with Christ. E177
And the glory – Paul's brethren, according to the flesh, were so foolish and blind as not to perceive the great favor offered to them first, as another and last mark of special favor. R1140:4
Giving of the law – The Law Covenant, its blessings and curses. R1725:1
And the promises – The elect Church, in the prophecies, was counted in the Messianic promises--as members of the Body of Messiah. R2996:2
The blessings of the Covenant and its promises of life were to one nation, Israel. R5046:2
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| 5 of whom the fathers, and from whom the Anointed that according to flesh, he being over all God worthy of praise into the ages. So be it. |
Who is over all – Jesus was the forerunner; none could precede him, all who would be associated must be followers and under his control. R3192:5
Head over the entire Church. R3192:5, 2996:2, 1855:1, 557:1; OV28:3
The Church will never be on an equality of position with Christ. R5359:4
Blessed for ever – The death of Christ in itself is not the medium of blessedness, but the death of Christ prepared the way for untainted life, which is the cardinal element of blessedness. R1436:4
Christ is the Root of the medium of blessedness for all nations of the earth. R1436:4
In the complete medium of blessedness there are natures both human and divine, in those natures there are many ranks and from the lowest to the highest of them Christ is over all. R1436:5
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| 6 Not so as but, that has fallen off the word of the God; not for all those from Israel, these Israel. |
Taken none effect – Their failure as a nation to obtain the chief favor implied in the Abrahamic promise does not make the promise of God a failure. R1140:4
Not all Israel – Not all Israelites indeed, children of God. C62; B86; R5338:6, 821:2
Our Lord recognized this same distinction between natural and true Israelites: when receiving Nathanael he declared, "Behold, an Israelite indeed. (John 1:47) R2443:1
"He is a Jew which is one inwardly, and circumcision is that of the heart." (Rom. 2:29) R2443:1
Children of Abraham according to the spirit, such as share the Abrahamic disposition of faith and obedience. B86
Some children of Jacob were really of their father, the Devil. (John 8:44) R4781:3
"I know the blasphemy of them which say they are Jews, and are not, but are of the synagogue of Satan." (Rev. 2:9) R2443:1
In harvest time of their respective ages, the truth then due accomplishes the separation, and makes manifest which are real and which of the merely nominal Israel. B205
Which are of Israel – Nominal fleshly Israel. B86, B205; R1009:1, 821:2
Of the whole twelve tribes. C293; R1341:1
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| 7 Nor because they are seed of Abraham, all children, but in Isaac shall be called to thee a seed, |
Abraham – A type of God. R161:1, 1140:6, 905:2; F170
Isaac – A type of Christ. F170; R2857:2, 1140:6, 905:2, 161:2
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| 8 this is, not the children of the flesh, these children of the God; but the children of the promise are counted for seed. |
That is – Ishmael and Isaac, illustrated the fact that the natural seed of Abraham would not inherit the chief blessings. R1140:5
Of the flesh – Nominal fleshly Israel, the Jews. D23; R1140:5, 201:2, 184:5
"Israel after the flesh." (1 Cor. 10:18) R184:5
The twelve tribes of Israel, typed by Ishmael. R201:2, 1140:5
Children – Not one child. R22:5*
Children of God – God is the father of the spiritual seed, the spiritual Isaac, which is Christ, Head and Body. R905:2
Of the promise – Nominal spiritual Israel. D23
The Gospel Church, as the spiritual seed of Abraham, are the chief inheritors. R1850:2, 1140:6, 99:4*, 22:5*
Of faith; typed by Isaac. R201:2, 1140:5
"We brethren, as Isaac was, are the children of the promise." (Gal. 4:28) R99:4*, 22:5*
Counted for the seed – "If ye be Christ's then are ye Abraham's seed and heirs according to the promise." (Gal. 3:29) R201:2, 161:2
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| 9 Of promise for the word this: According to the season this I will come, and shall be to the Sarah a son. |
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| 10 Not only and, but also Rebecca, from one conception having Isaac the father of us. |
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| 11 Not yet for they having been born, nor having done anything good or bad, (so that the according to an election purpose of the God might abide, not from works, but from the one calling.) |
Being not yet born – Paul states this divine decision was made before either Jacob or Esau had done anything bearing upon the choice. PD28/41; R612:4
So that it might be evident that the election was not because of merit or demerit of either, but of God's unconditional choice. R612:4
Purpose of God – All the results were foreknown to God. R5198:4
To election – Not that one go to heaven, and the other to hell. R257:1, 532:6
Jacob and Esau typically show how the natural seed, though the first developed, failed to receive the choicest blessing. R184:3
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| 12 it was said to her: That the greater shall be subject to the lesser; |
It was said – At the birth of the two men. (Gen. 25:23) R5198:4, 3954:2
The younger – Illustrating that spiritual Israel would be developed after natural Israel. R2443:1, 1140:5
The Gospel Church, though younger, is to take precedence to the Jewish house. R1624:6
This is an indication of God's foreknowledge of the difference in the characters of the two. R3954:2
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| 13 as it has been written: The Jacob I loved, the but Esau I hated. |
Jacob – A later-born granted the more honorable place--heir of the Abrahamic promises. R1140:5; F172
Representing spiritual Israel. F172
It was Jacob that suffered tribulation; so the present is the time of discipline to the chosen ones. R1141:6
Have I loved – Because of his reverential love for God and the great oath-bound promise. R5198:4
Favored. F172
Esau – Set aside as unworthy. R1140:5
Representing natural Israel. F172
Have I hated – Loved less. R5240:6, 532:6, 257:1, 5:5; F172
Fleshly Israel have I favored less. F172
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| 14 What then shall we say? not injustice with the God? Not let it be. |
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| 15 To the for Moses he says: I will pity whom I pity, and compassionate whom I should compassionate. |
Mercy on whom I will – Not predestination as taught by Calvin. R403:1*, 220:6
It being entirely proper to discontinue favors to those who would not use them, and to extend them to others. F171
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| 16 So then not of the one willing, nor of the one running, but of the pitying God. |
It is not of him – But it is to him, when called. A195; R613:5
That sheweth mercy – In imputing to us the merits of Christ, as the covering of our inherited weaknesses. R1458:4, 2001:1
Kindness or favor, that God gave them the invitation to the divine nature. A190; R1225:4, 612:4
It is by our running that we obtain the prize, but of God's mercy. R2001:1
God is the originator of our salvation upon whom all depended, yet in his plan it lies with us to "work out our own salvation with fear and trembling." (Phil. 2:12) R2001:1
Not because these chosen ones were better that others that God selected them, but because God had a right to do as he pleased with his own. R612:4
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| 17 Says for the writing to the Pharaoh: That for same this I raised up thee, that I might show in thee the power of me, and that may be declared the name of me in all the earth. |
I raised thee up – By removing other heirs to the throne so that this obstinate one might rule. F175; R2911:2, 1652:4, 1651:2; PD33/44
Pharaoh thus was given an opportunity of illustrating certain great principles along the lines of which God was dealing. R5305:3
A stubborn ruler; one whose heart was hardened by God's mercy, in lifting one plague after another. Illustrating the principle that God's great blessing to man--a free will--may be perverted by Satan to work great injury. R5263:3, 1652:4
God set him there at that time, not that he might influence Pharaoh to evil, but that he might show the influence of an unregenerate heart. R5305:3
God permitted the world to have a variety of governments. R5305:2
Shew my power – Show forth his power in connection with the deliverance of his typical people Israel. F174
Manifest God's power of deliverance against all opposition; a type of the ultimate deliverance of all his people from sin. R1225:5, 2911:2
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| 18 So then whom he wills, he pities; whom and he wills, he hardens. |
On whom he will – Executing suzerain authority amongst his convicted creatures in such time or manner as he chooses, but never coercing or violating the human will. F174
He hardeneth – By exhibitions of mercy for which they are unappreciative. R2911:2
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| 19 Thou wilt say then to me: Why still does he find fault? to the for will of him who has been opposed? |
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| 20 But indeed, O man, thou who art, the one answering again to the God? Not shall say the thing formed to the one having formed: Why me madest thou thus? |
Who art thou – From nothingness all were created by the same divine power; none has a right to dictate to God. R612:4; A191
Repliest against God – Some mistakenly think God should make no difference in bestowing favors among his creatures; thus all should eventually have divine nature. A187; R612:1
We would not question Jehovah's absolute right to do what he will with his own. R244:4
Made me thus? – God had a right, if he chose, to make us merely the creatures of a brief space of time. A189; R612:2
Whatever the potter shall do to the clay, will be an honor to the clay. SM712:2
All were created by the same divine power, some to have higher nature and greater honor, and some to have lower nature and less honor. A190
Him that formed it – The sovereign right of the Creator to elect whom he will to certain offices, or to perform a particular work, is undeniable. R623:5
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| 21 Or not has authority the potter of the clay, out of the same mixture to make, this indeed for honor a vessel, that and for dishonor? |
The potter – Knowing him, as he reveals himself in his Word, we have the assurance that his work is perfect; that the variety of vessels in his creation will all be to his praise. SM708:2
In some sense of the word his great work began with our Lord and the apostles. SM710:T
The choice of which shall be which is with the Potter. SM708:1
Power over the clay – God has a right to do as he pleases with his own. A190; R623:5, 612:4, 422:4; SM708:2
Adam and his race are the clay in the hands of the Potter. SM709:2
The clay is the same for all of these vessels. SM708:1
God has begun the good work in us, if we submit ourselves to him properly, he will complete the good work unto the day of Jesus Christ. SM708:1
Though God's promises were handed to Israel, he had a perfect right to make such selection as he saw fit, for the high calling. R1225:3; F171
Without the exercise of his power and skill, the clay would never be anything more than clay. So if he makes of mankind, in the Millennium, vessels of more or less honor, it will be a blessing indeed and none will have cause to complain. SM712:2
The application of this text, as a proof that God caused any man to sin, is wholly wrong. R1225:6
Of the same lump – Of the Adamic family, God made choice of the nation of Israel. They were specially prepared for the moulding influence of the holy Spirit at Pentecost. SM709:3
One vessel – Some will have more honor, some less. SM709:1
But none evil, devilish, or bad. SM709:1
Unto honour – The elect company. R1872:2
Artistic vessels; represented in the Scriptures as the Body of Christ, the Lamb's wife. SM710:T
Graceful ornaments; a vase for the mantel, a loving cup, or a ewer for carrying water. SM708:1
Each vessel of the class now being developed, has his own special fitting and preparation, for his place in the Kingdom. SM711:1
Vessels of a certain kind, quite honorable, too, were formed during the Jewish age; those whose lives were shaped by their faith in God and his promises--Abraham, Isaac, Jacob and all the prophets. SM710:T; R1225:5
Unto dishonor – Unto less honor. A190; R1872:2
Lesser honor; however, of great usefulness in his plan and purpose--He will proceed during the coming age to prepare these other vessels. SM710:1
Without honor. R612:4
As Esau and Ishmael. R1225:4
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| 22 If but wishing the God to show the wrath, and make known the power of himself, bore in much long-suffering vessels of wrath having been fitted for destruction; |
What if God – The fact that God has refrained from manifesting outwardly either his love for the Church, or his wrath against evil-doers, is no argument against the lesson he is teaching. SM714:2
To shew his wrath – The "wrath to come" (Matt. 3:7), did come upon the nation because of its rejection of Messiah. R2564:1, 2236:6
Longsuffering – Greek, makrothunia, patience. R2790:6
God has endured or permitted a continuance of sin and sinners in apparent contradiction to his law, manifesting longsuffering toward subjects of destruction. R3433:6
Vessels of wrath – The Jewish nation. R3433:5, 2564:1
"Wrath to the uttermost against this people." (1 Thes. 2:16) R3433:6
Earthly kingdoms, having served their purpose, are vessels of wrath, fitted for destruction. (Rom. 9:22) R470:6
Vessels which, after experiencing the potter's care and skill, prove defective, blemished, unfit for use. These represent such as receive the grace of God in vain. (2 Cor. 6:1) SM715:T
Some vessels that resist the moulding and shaping influences of the great Potter will be vessels for destruction, unfit for his service in any capacity. R1872:2
Those who sin willfully after coming to a knowledge of God's gracious plan in Christ. R1225:6
At the close of this age, when the vessels fitted for destruction will be recognized as having gone to the second death. SM716:1
To destruction – The collapse of their (Jewish) national polity in 69-70 AD. R2564:1, 3433:6
The vessels fitted for destruction met with their destruction, the chaff was consumed in that fire. R3433:6
Because unwilling to grasp the Lord's proffered favors. F171
Death, not eternal torment. R3433:5
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| 23 and that he might make known the wealth of the glory of himself on vessels of mercy, which were previously prepared for glory; |
Vessels of mercy – "Israelites indeed" to be the nucleus of the Gospel Church. R3433:6
Fit for glory; joint-heirs with their dear Redeemer. SM716:1
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| 24 whom even he called us, not only from Jews, but also from Gentiles. |
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| 25 As also in the Hosea he says: I will call that not a people of me, a people of me; and her not beloved, beloved. |
I will call them – Those from among the Gentiles who formerly had not been recognized by the Lord. C296, C297; R1341:5
My people – "They are not all Israel which are of Israel." (Rom. 9:6) C62
Eventually, the name "Israel," meaning "People of God," will apply to all who are God's people. D654
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| 26 And it shall be, in the place where it was said to them: Not a people of me you, there they shall be called sons of God living. |
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| 27 Esaias but cries on behalf of the Israel: If should be the number of the sons of Israel as the sand of the sea, the remnant shall be saved. |
Concerning Israel – Showing that God foreknew how his favors to natural Israel would result. F171
Children of Israel – Representatives of the whole twelve tribes. B206; C252, C293; R1341:1, 862:5
As the sand of the sea – The mass of Israel professed to be the Lord's people, but piety was little more than profession. R2674:2
A remnant – A comparatively small proportion of the whole. R2948:1; B205
From the remnant of both houses, a new house is formed. R518:5*, 862:5
The apostles, the early Church, etc. R1341:2
Probably constituted not above 20,000, during our Lord's ministry, and the ensuing 37 years of the Jewish harvest. R4298:2
Although the apostles filled Jerusalem with their doctrine, a comparatively small number were ready to receive the good messages. R2948:1
These became the nucleus of spiritual Israel. R4298:2
The Apostles and early disciples, received the increase of knowledge and privileges then due to the Gospel age, while all the rest of Israel were blind. R599:6
Only the remnant of that nation, which make peace quickly, in the way to judgment, were delivered. R1713:2
The work is great here, as it was in the end of the Jewish age; yet only a Little Flock will be gathered. R2674:2
As favor continued to individual Israelites, after national rejection, so after rejection of the Gospel house, favor to individual saints is still continued. R599:6
Israelites are still God's people, it is still his purpose to use them as a light to the Gentiles. R752:5
Shall be saved – From the predicted blindness. R1696:3, 1795:1, 1713:2
The blindness which happened unto all Israel except the elect remnant, after they as a nation and individually rejected Christ. R1769:5
As respects their relationship to the Kingdom class. R4298:2
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| 28 An account for he is finishing and cutting short in righteousness because an account having been cut short will make a Lord on the earth. |
For he will – In the harvest of the Jewish age. B70; R116:4*
Finish the work – Of testing the Hebrew nation. B70
And cut it short – In the midst of the seventieth week of favor. (Dan. 9:26) B70; R116:4*
It gave that remnant three and a half years of exclusive attention and ministration, under the increased advantages of the spirit dispensation. B70
In righteousness – Justly, by confining the favor to the faithful Israelites indeed for the balance of the seventieth week. B70
God did them no injustice, but a great favor by casting off the nation there and completing the ministry in the midst of the week. Q108:T
A short work – The period of time in which the present institutions will be ousted, and the present order of things be condemned. R5567:1, 5569:1
The work of crushing will steadily continue until its full accomplishment. R5632:2
Just how short the work will be would be conjectural. R5567:1
"For the elect's sake those days shall be shortened." (Matt. 24:22) R5569:2
The gathering of the nations will make the great tribulation a short, as well as a decisive conflict. D272
It must, however, last long enough to teach humanity a lesson never to be forgotten. OV321:3
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| 29 And as before said Esaias: If not Lord of hosts left to us a seed, as Sodom we should have become, and as Gomorrah we should have been made like. |
Had left us – Israel, representatives of the twelve tribes. C252
A seed – A remnant; a few ready to receive the spirit of adoption. E177; R116:5*
"Even so then, at the present time also there is a remnant according to the election of grace." (Rom. 11:5) R116:5*
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The Lord of Sabaoth – This is another way of saying: "the Lord (master or ruler) of armies." While not a quote, this is similar in concept to 1 Sam. 17:45. (The other occurence of this is in James 5:4.) |
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| 30 What then shall we say? That Gentiles those not pursuing righteousness, laid hold on righteousness, a righteousness even that from faith; |
Gentiles – Heathen nations. R1970:1
Of faith – The selected ones are not entitled to the honor by reason of ability but by their faith and obedience, according to favor (grace). R1225:5
Rebekah accepted the call of God in humble faith, but Israel from the outset, quarreled with grace. R752:4*
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| 31 Israel but pursuing a law of righteousness, to a law of righteousness not attained. |
But Israel – Representatives of the whole twelve tribes. C293, C252; R1341:1
After the law – Almost all of the fleshly seed are so blinded by the fleshly promises that they do not see the greater spiritual prize. R201:2
Righteousness – Justification. R863:1, 681:6
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| 33 Why? Because not from faith, but as it were from works of law. They struck against for the stone of the stumbling; |
As it is written – In Isaiah 28:16 and 8:14. R3962:3, 5817:1
A stumblingstone – Christ. D557; R1922:4
To both the houses of Israel. R5817:1, 681:6
Many of the weaker children of God, now stumbling with nominal Zion, will be recovered and saved so as by fire, born through great tribulation. (1 Cor. 3:15; Rev. 7:14) R1649:4
The "cross" has been the great stumbling stone now, as in the days of our Redeemer's first advent. R5801:6, 1255:2, 863:1
Israel, instead of accepting of Christ's ransom, they stumbled over and rejected the only way to God. R1970:2
The Scriptures indicate, that the great stumbling and falling away from this all important doctrine is only beginning. R1255:2
Rock of offence – The doctrine of redemption through the precious blood of Christ. R1970:2, 1649:3
Christ, the foundation stone. R1760:3
To the Jews, Christ crucified for our redemption was, as Paul testifies, a cause of offence. R1255:2
Whosoever believeth – The promise of a new heart carries forward more than 1800 years and becomes applicable at the second advent. R2503:6
The elect Little Flock of overcomers do not so stumble, but recognize this as the chief corner-stone of the true Zion. R1649:3
Not be ashamed – Shall never be put to shame, stumble. R682:1
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| 33 even as it has been written: Lo, I place in Zion a stone of stumbling, and a rock of offence; and every one the relying on it, not shall be disappointed. |
As it is written – In Isaiah 28:16 and 8:14. R3962:3, 5817:1
A stumblingstone – Christ. D557; R1922:4
To both the houses of Israel. R5817:1, 681:6
Many of the weaker children of God, now stumbling with nominal Zion, will be recovered and saved so as by fire, born through great tribulation. (1 Cor. 3:15; Rev. 7:14) R1649:4
The "cross" has been the great stumbling stone now, as in the days of our Redeemer's first advent. R5801:6, 1255:2, 863:1
Israel, instead of accepting of Christ's ransom, they stumbled over and rejected the only way to God. R1970:2
The Scriptures indicate, that the great stumbling and falling away from this all important doctrine is only beginning. R1255:2
Rock of offence – The doctrine of redemption through the precious blood of Christ. R1970:2, 1649:3
Christ, the foundation stone. R1760:3
To the Jews, Christ crucified for our redemption was, as Paul testifies, a cause of offence. R1255:2
Whosoever believeth – The promise of a new heart carries forward more than 1800 years and becomes applicable at the second advent. R2503:6
The elect Little Flock of overcomers do not so stumble, but recognize this as the chief corner-stone of the true Zion. R1649:3
Not be ashamed – Shall never be put to shame, stumble. R682:1
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