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PARALLEL BIBLE - Romans 9:33


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King James Bible - Romans 9:33

As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

World English Bible

even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed."

Douay-Rheims - Romans 9:33

As it is written: Behold I lay in Sion a stumblingstone and a rock of scandal; and whosoever believeth in him shall not be confounded.

Webster's Bible Translation

As it is written, Behold, I lay in Sion a stumbling-stone, and rock of offense: and whoever believeth on him shall not be ashamed.

Greek Textus Receptus


καθως
2531 ADV γεγραπται 1125 5769 V-RPI-3S ιδου 2400 5628 V-2AAM-2S τιθημι 5087 5719 V-PAI-1S εν 1722 PREP σιων 4622 N-PRI λιθον 3037 N-ASM προσκομματος 4348 N-GSN και 2532 CONJ πετραν 4073 N-ASF σκανδαλου 4625 N-GSN και 2532 CONJ πας 3956 A-NSM ο 3588 T-NSM πιστευων 4100 5723 V-PAP-NSM επ 1909 PREP αυτω 846 P-DSM ου 3756 PRT-N καταισχυνθησεται 2617 5701 V-FPI-3S

Treasury of Scriptural Knowledge

VERSE (33) -
Ps 118:22 Isa 8:14,15; 28:16 Mt 21:42,44 1Pe 2:7,8

SEV Biblia, Chapter 9:33

como est escrito: He aquí pongo en Sin piedra de tropiezo, y piedra de caída; y todo aquel que creyere en ella, no ser avergonzado.

Clarke's Bible Commentary - Romans 9:33

Verse 33. As it is written, Behold, I lay in
Sion] Christ, the Messiah, is become a stone of stumbling to them: and thus what is written in the prophecy of Isaiah is verified in their case, Isaiah viii. 14; xxviii. 16: Behold, I lay in Sion, i.e. I shall bring in my Messiah; but he shall be a widely different person from him whom the Jews expect; for, whereas they expect the Messiah to be a mighty secular prince, and to set up a secular kingdom, he shall appear a man of sorrows and acquainted with griefs; and redeem mankind, not by his sword or secular power, but by his humiliation, passion, and death. Therefore they will be offended at him and reject him, and think it would be reproachful to trust in such a person for salvation.

And whosoever believeth on him] But so far shall any be from confusion or disappointment who believes in Christ; that on the contrary, every genuine believer shall find salvation-the remission of sins here, and eternal glory hereafter. See the notes on Romans i. 16, 17, and Dr. Taylor's paraphrase and notes.

1. ON the subject of vicarious punishment, or rather the case of one becoming an anathema or sacrifice for the public good, in illustration of ver. 3, I shall make no apology for the following extracts, taken from an author whose learning is vast, and whose piety is unblemished.

"When mankind lost sight of a beneficent Creator, the God of purity, and consecrated altars to the sun, the moon, the stars; to demons; and to hero gods, under the names of Moloch, Ashtaroth and Baalim; these objects of their worship led them to the most horrid acts of cruelty, and to every species of obscenity; even their sons and their daughters they burnt in the fire to their gods, more especially in seasons of distress. Such was the conduct of the king of Moab; for, when he was besieged in his capital, and expected he should fall into the hands of his enemies, he took his eldest son, who should have reigned in his stead, and offered him for a burnt offering on the wall.

With these facts thus related from the Scriptures, all accounts, ancient and modern, exactly correspond. Homer, who it must be recollected wrote more than nine hundred years before the Christian era, although he describes chiefly the common sacrifices of quadrupeds, yet gives one account of human victims. But in succeeding generations, when it was conceived that one great and most malignant spirit was the proper object of their fear, or that subordinate provincial gods, equally malignant, nesciaque humanis precibus mansuescere corda, disposed of all things in our world, men bound their own species to the altar, and in circumstances of national distress presented such as they valued most, either their children or themselves. Herodotus informs us that, when the army of Xerxes came to the Strymon, the magi offered a sacrifice of white horses to that river. On his arrival at the Scamander, the king ascended the citadel of Priam; and having surveyed it, he ordered a thousand oxen to be sacrificed to the Trojan Minerva. But on other occasions he chose human victims; for we are informed that, when, having passed the Strymon, he reached the nine ways, he buried alive nine young men and as many virgins, natives of the country. In this he followed the example of his wife, for she commanded fourteen Persian children, of illustrious birth, to be offered in that manner to the deity who reigns beneath the earth. Thus, in the infancy of Rome we see Curtius, for the salvation of his country, devoting himself to the infernal gods, when, as it appears, an earthquake occasioned a deep and extensive chasm in the forum, and the augurs had declared that the portentous opening would never close until what contributed most to the strength and power of the Romans should be cast into it; but that by such a sacrifice they would obtain immortality for their republic. When all men were at a loss how to understand this oracle, M. Curtius, armed as for battle, presented himself in the forum, and explained it thus: 'What is more valuable to Rome than her courage and her arms?' So saying, he urged forward his impetuous steed, and buried himself in the abyss. His grateful countrymen admired his fortitude, and attributed the increasing splendour of their state to the sacrifice he made. Animated by this example, Decius, in the war between Rome and Latium, having solemnly offered himself as an expiatory sacrifice, rushed single into the thickest ranks of the astonished Latins, that by his death he might appease the anger of the gods, transfer their indignation to the enemy, and secure the victory to Rome. Conspectus ab utroque acie aliquanto augustior humano visu, sicut Caelo missus, piaculum omnis deorum irae, qui pestem ab suis aversam in hostes ferret.

Here we see distinctly marked the notion of vicarious suffering, and the opinion that the punishment of guilt may be transferred from the guilty to the innocent. The gods call for sacrifice-the victim bleeds-atonement is made-and the wrath of the infernal powers falls in its full force upon the enemy. Thus, while Themistocles at Salamine was offering sacrifice, three captives, the sons of Sandance, and nephews to Xerxes, all distinguished for their beauty, elegantly dressed and decked, as became their birth, with ornaments of gold, being brought on board his galley, the augur, Euphrantides, observing at the very instant a bright flame ascending from the altar, whilst one was sneezing on the right, which he regarded as a propitious omen, he seized the hand of Themistocles, and commanded that they should all be sacrificed to Bacchus, (wmhsth dionusw-cruel and relentless Bacchus! Homer has the same expression,) predicting, on this occasion, safety and conquests to the Greeks. Immediately the multitude with united voices called on the god, and led the captive princes to the altar, and compelled Themistocles to sacrifice them.

So when AEneas was to perform the last kind office for his friend Pallas, he sacrificed (besides numerous oxen, sheep, and swine) eight captives to the infernal gods. In this he followed the example of Achilles, who had caused twelve Trojans of high birth to bleed by the sacerdotal knife, over the ashes of his friend Patroclus.

A hundred feet in length, a hundred wide, The glowing structure spreads on every side, High on the top the manly course they lay, And well-fed sheep and sable oxen slay; Achilles covered with their fat the dead, And the piled victims round the body spread; Then jars of honey and of fragrant oil Suspends around, low bending o'er the pile.

Four sprightly coursers with a deadly groan Pour forth their lives, and on the pyre are thrown Of nine large dogs, domestic at his board, Fell two, selected to attend their lord: The last of all, and horrible to tell, Sad sacrifice! twelve Trojan captives fell; On these the rage of fire victorious preys, Involves and joins them in one common blaze.

Smeared with the bloody rites, he stands on high, And calls the spirit with a cheerful cry, All hail, Patroclus! let thy vengeful ghost Hear, and exult on Pluto's dreary coast.

POPE'S Homer, IL. xxiii. ver. 203 How much was it to be lamented, that even civilized natures should forget the intention for which sacrifices were originally instituted! The bad effects, however, would not have been either so extensive or so great, had they not wholly lost the knowledge of Jehovah; and taken, as the object of their fear, that evil and apostate spirit whose name, with the utmost propriety is called Apollyon, or the destroyer, and whose worship has been universally diffused at different periods among all the nations of the earth.

The practice of shedding human blood before the altars of their gods was not peculiar to the Trojans and the Greeks; the Romans followed their example. In the first ages of their republic they sacrificed children to the goddess Mania; in later periods, numerous gladiators bled at the tombs of the patricians, to appease the manes of the deceased. And it is particularly noticed of Augustus, that, after the taking of Perusia, he sacrificed on the ides of March, three hundred senators and knights to the divinity of Julius Caesar.

The Carthaginians, as Diodourus Siculus informs us, bound themselves by a solemn vow to Chronus that they would sacrifice to him children selected from the offspring of their nobles; but in process of time they substituted for these the children of their slaves, which practice they continued, till, being defeated by Agathocles, tyrant of Sicily, and attributing their disgrace to the anger of the god, they offered two hundred children, taken from the most distinguished families in Carthage; besides which, three hundred citizens presented themselves, that by their voluntary death they might render the deity propitious to their country. The mode of sacrificing these children was horrid in the extreme, for they were cast into the arms of a brazen statue, and from thence dropped into a furnace, as was practised among the first inhabitants of Latium. It was probably in this manner the Ammonites offered up their children to Moloch. The Pelasgi at one time sacrificed a tenth part of all their children, in obedience to an oracle.

The Egyptians, in Heliopolis, sacrificed three men every day to Juno. The Spartans and Arcadians scourged to death young women; the latter to appease the wrath of Bacchus, the former to gratify Diana. The Sabian idolaters in Persia offered human victims to Mithras, the Cretans to Jupiter, the Lacedemonians and Lusitanians to Mars, the Lesbians to Bacchus, the Phocians to Diana, the Thessalians to Chiron.

The Gauls, equally cruel in their worship, sacrificed men, originally to Eso and Teutate, but latterly to Mercury, Apollo, Mars, Jupiter, and Minerva.

Caesar informs us that, whenever they thought themselves in danger, whether from sickness, or after any considerable defeat in war, being persuaded that unless life be given for life the anger of the gods can never be appeased, they constructed wicker images of enormous hulk, which they filled with men, who were first suffocated with smoke, and then consumed by fire. For this purpose they preferred criminals; but when a sufficient number of these could not be found, they supplied the deficiency from the community at large.

The Germans are said to have differed from the Gauls in having no druids, and in being little addicted to the service of the altar. Their only gods were the sun, Vulcan, and the moon; yet, among the objects of their worship was Tuisco their progenitor and Woden the hero of the north. It is true that neither Caesar nor Tacitus say any thing of their shedding blood in sacrifice; yet the probability is, that, like the Saxons and other northern nations, they not only offered blood, but took their choicest victims from the human race.

In Sweden the altars of Woden smoked incessantly with blood: this flowed most abundantly at the solemn festivals celebrated every ninth year at Upsal. Then the king, attended by the senate and by all the great officers about his court, entered the temple, which glittered on all sides with gold, and conducted to the altar nine slaves, or in time of war nine captives.

These met the caresses of the multitude, as being about to avert from them the displeasure of the gods, and then submitted to their fate: but in times of distress more noble victims bled; and it stands upon record that when Aune their king was ill, he offered up to Woden his nine sons, to obtain the prolongation of his life.

The Danes had precisely the same abominable customs. Every ninth year, in the month of January, they sacrificed ninety- nine men, with as many horses, dogs, and cocks; and Hacon, king of Norway, offered his own son to obtain from Woden the victory over Harold, with whom he was at war.

In Russia the Slavi worshipped a multitude of gods, and erected to them innumerable altars. Of these deities Peroun, that is, the thunderer, was the supreme, and before his image many of their prisoners bled. Their god of physic, who also presided over the sacred fires, shared with him; and the great rivers, considered as gods, had their portion of human victims, whom they covered with their inexorable waves. But Suetovid, the god of war, was the god in whom they most delighted; to him they presented annually, as a burnt offering, three hundred prisoners, each on his horse; and when the whole was consumed by fire, the priests and people sat down to eat and drink till they were drunk. It is worthy of remark, that the residence of Suetovid was supposed to be in the sun.

To this luminary the Peruvians, before they were restrained by their Incas, sacrificed their children.

Among the sacred books of the Hindoos, the Ramayuna demands particular attention, because of its antiquity, the extent of country through which it is revered, and the view which it exhibits of the religion, doctrine, mythology, customs, and manners of their remote progenitors.

In this we have a golden age of short duration, succeeded by a state of universal wickedness and violence, which continued till the deity, incarnate, slew the oppressors of the human race, and thus restored the reign of piety and virtue.

This poem contains a description of the Ushwamedha, or most solemn sacrifice of the white horse, instituted by Swuymbhoo, that is, by the self-existent. At the celebration of this festival, the monarch, as the representative of the whole nation, acknowledged his transgressions; and when the offerings were consumed by the sacrificial fire, he was considered as perfectly absolved from his offenses. Then follows a particular account of a human sacrifice, in which the victim, distinguished for filial piety, for resignation to his father's will, and for purity of heart, was bound by the king himself and delivered to the priest; but at the very instant when his blood was to have been shed, this illustrious youth was by miracle delivered; and the monarch, as the reward of his intended sacrifice, received virtue, prosperity, and fame.

It is well known that the Brahmins have in all ages had their human victims, and that even in our days thousands have voluntarily perished under the wheels of their god Jaghernaut."-Townsend's character of Moses, p. 76.

Though in the preceding notes I have endeavoured to make every point as clear and plain as possible; yet it may be necessary, in order to see the scope of the apostle's design more distinctly, to take a general survey of the whole. No man has written with more judgment on this epistle than Dr. Taylor, and from his notes I borrow the principal part of the following observations.

The principal thing that requires to be settled in this chapter is, what kind of election and reprobation the apostle is arguing about: whether election, by the absolute decree and purpose of God, to eternal life; and reprobation, by a like absolute decree, to eternal misery; or only election to the present privileges and external advantages of the kingdom of God in this world; and reprobation, or rejection, as it signifies the not being favoured with those privileges and advantages. I think it demonstrably clear that it is the latter election and rejection the apostle is discoursing on, and not the former; as the following considerations appear to me to demonstrate.

I. The subject of the apostle's argument is manifestly such privileges as are enumerated, ver. 4, 5: Who are Israelites, to whom pertains the adoption, &c. From these privileges he supposes the Jews had fallen, or would fall; or, that for a long time they would be deprived of the benefit of them. For it is with regard to the loss of those privileges that he was so much concerned for his brethren, his kinsmen according to the flesh, ver. 2, 3. And it is with reference to their being stripped of these privileges that he vindicates the word and righteousness of God, ver. 24.


John Gill's Bible Commentary

Ver. 33. As it is written , etc..] In ( Isaiah 8:14 28:16); 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 gldm , skipping, from place to place, concerning which the rules with the Jews were f186 , 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 ( Isaiah 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 ( Isaiah 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, hyrmym , his word shall be for revenge, and for a stone smiting, and a rock of offence, and in the Talmud f187 , 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, ( Isaiah 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 ( Isaiah 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 of our own nation has observed, that the Arabic words Haush Hish answer to the Hebrew word, wj , 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.


Matthew Henry Commentary

Verses 30-33 - The Gentiles knew not their guilt and misery, therefore were no careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, an submitting to the ceremonial law; but by embracing Christ, an believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambitious to be the favourites of God. They sought, but not in the right way, not in the humbling way, not in the appointed way. Not by faith, not by embracin Christ, depending upon Christ, and submitting to the gospel. The expected justification by observing the precepts and ceremonies of the law of Moses. The unbelieving Jews had a fair offer of righteousness life, and salvation, made them upon gospel terms, which they did no like, and would not accept. Have we sought to know how we may be justified before God, seeking that blessing in the way here pointe out, by faith in Christ, as the Lord our Righteousness? Then we shal not be ashamed in that awful day, when all refuges of lies shall be swept away, and the Divine wrath shall overflow every hiding-place but that which God hath prepared in his own Son __________________________________________________________________


Greek Textus Receptus


καθως
2531 ADV γεγραπται 1125 5769 V-RPI-3S ιδου 2400 5628 V-2AAM-2S τιθημι 5087 5719 V-PAI-1S εν 1722 PREP σιων 4622 N-PRI λιθον 3037 N-ASM προσκομματος 4348 N-GSN και 2532 CONJ πετραν 4073 N-ASF σκανδαλου 4625 N-GSN και 2532 CONJ πας 3956 A-NSM ο 3588 T-NSM πιστευων 4100 5723 V-PAP-NSM επ 1909 PREP αυτω 846 P-DSM ου 3756 PRT-N καταισχυνθησεται 2617 5701 V-FPI-3S

Vincent's NT Word Studies

33. Offense (skandalou). See on
Matt. v. 29; xvi. 93.

Shall not be ashamed (ou kataiscunqhsetai). The Hebrew in Isaiah xxviii. 16 is, shall not make haste, or flee hastily. The quotation combines Isa. viii. 4 and xxviii. 16.


Robertson's NT Word Studies

9:33 Paul repeats the phrase just used in the whole quotation from #Isa 8:14 with the same idea in "a rock of offence" (petran skandalou, "a rock of snare," a rock which the Jews made a cause of stumbling). The rest of the verse is quoted from #Isa 28:16. However, the Hebrew means "shall not make haste" rather than "shall not be put to shame." In #1Pe 2:8 we have the same use of these Scriptures about Christ. Either Peter had read Romans or both Paul and Peter had a copy of Christian _Testimonia_ like Cyprian's later.


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