Romans 9:33

even as it is written [The passage about to be quoted is a compound of the Hebrew at Isaiah 8:14 and the LXX. at Isaiah 28:16. The first reads thus, "But he shall be... for a stone of stumbling and for a rock of offence to both the houses of Israel," and the second, "Behold, I lay in Zion for a foundation... he that believeth shall not be in haste." The reader can see how the apostle, for brevity, has blended them; quoting only such part of each as suited his purpose], Behold, I lay in Zion [Jerusalem, the capital city of my people] a stone of stumbling and a rock of offence: And he that believeth on him shall not be put to shame. [Why the LXX. substituted "not be put to shame," for "not be in haste," is not clear, though the meaning of the latter phrase is near kin to the former, conveying the idea of fleeing away in confusion. Shame, however, is a very appropriate word here, for it was the chief cause of Christ's rejection by the Jews: they were ashamed of him (Mark 8:38; Luke 9:26; Romans 1:16; 2 Timothy 1:8). The apostle is justified by New Testament authority in regarding both these Scriptures as Messianic prophecies (1 Peter 2:6-8; Matthew 21:42; Acts 4:11. Comp. Psalms 118:22; 1 Corinthians 3:11; Ephesians 2:20); but it adds greatly to the weight of his argument to know that the Jews also conceded them to be such. "Neither of these passages," says Olshausen, "relates to the Messiah in its immediate connection, but they had been typically applied to him as early as the Chaldean and Rabbinical paraphrases, and Paul with propriety so applies them. The Old Testament is one great prophecy of Christ." And Tholuck says: "Jarchi and Kimchi also testify that it (Isaiah 28:16) was explained of the Messias." And our Lord was a stone of stumbling! As Moule exclaims: "Was ever prophecy more profoundly verified in event?" If he spake plainly, they were offended; and if he spake in parables, they were equally angered. If he healed, they took offense; and if he forbore healing, and refused to give a sign, they were likewise dissatisfied. If he came to the feast, they sought his life; and if he stayed away, they were busy searching for him. Nothing that he did pleased them, nothing that he forbore to do won him any favor. His whole ministry developed an ever-increasing distaste for his person, and animosity toward his claims. As a final word on this great chapter, let us note that God's foreordination rejected the Jew by presenting a gospel which appealed to sinners, and was offensive to that worst class of sinners, the self-righteous. God sent his Son as Physician to the sick, and those who supposed themselves well, died of their maladies according to a reasonable, rational and equitable plan--but also a foreordained plan. This conclusion of the ninth chapter will be fully discussed in the tenth.]