Study Desk

I say then, God has not rejected His people, has He? Far from it! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.

God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in the passage about Elijah, how he pleads with God against Israel?

God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel saying,

"Lord, THEY HAVE KILLED YOUR PROPHETS, THEY HAVE TORN DOWN YOUR ALTARS, AND I ALONE AM LEFT, AND THEY ARE SEEKING MY LIFE."

Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

But what is the divine response to him? "I HAVE KEPT for Myself SEVEN THOUSAND MEN WHO HAVE NOT BOWED THE KNEE TO BAAL."

But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.

In the same way then, there has also come to be at the present time a remnant according to God's gracious choice.

Even so then at this present time also there is a remnant according to the election of grace.

But if it is by grace, it is no longer on the basis of works, since otherwise grace is no longer grace.

And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.

What then? What Israel is seeking, it has not obtained, but those who were chosen obtained it, and the rest were hardened;

What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.

just as it is written: "GOD GAVE THEM A SPIRIT OF STUPOR, EYES TO SEE NOT AND EARS TO HEAR NOT, DOWN TO THIS VERY DAY."

(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day.

And David says, "MAY THEIR TABLE BECOME A SNARE AND A TRAP, AND A STUMBLING BLOCK AND A RETRIBUTION TO THEM.

And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

"MAY THEIR EYES BE DARKENED TO SEE NOT, AND BEND THEIR BACKS CONTINUALLY."

Let their eyes be darkened, that they may not see, and bow down their back alway.

I say then, they did not stumble so as to fall, did they? Far from it! But by their wrongdoing salvation has come to the Gentiles, to make them jealous.

I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.

Now if their wrongdoing proves to be riches for the world, and their failure, riches for the Gentiles, how much more will their fulfillment be!

Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

But I am speaking to you who are Gentiles. Therefore insofar as I am an apostle of Gentiles, I magnify my ministry

For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:

if somehow I may move my own people to jealousy and save some of them.

If by any means I may provoke to emulation them which are my flesh, and might save some of them.

For if their rejection proves to be the reconciliation of the world, what will their acceptance be but life from the dead?

For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?

If the first piece of dough is holy, the lump is also; and if the root is holy, the branches are as well.

For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.

But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree,

And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree;

do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you.

Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

You will say then, "Branches were broken off so that I might be grafted in."

Thou wilt say then, The branches were broken off, that I might be grafted in.

Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear;

Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

for if God did not spare the natural branches, He will not spare you, either.

For if God spared not the natural branches, take heed lest he also spare not thee.

See then the kindness and severity of God: to those who fell, severity, but to you, God's kindness, if you continue in His kindness; for otherwise you too will be cut off.

Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

And they also, if they do not continue in their unbelief, will be grafted in; for God is able to graft them in again.

And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.

For if you were cut off from what is by nature a wild olive tree, and contrary to nature were grafted into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree?

For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree?

For I do not want you, brothers and sisters, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in;

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

and so all Israel will be saved; just as it is written: "THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB."

And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

"THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS."

For this is my covenant unto them, when I shall take away their sins.

In relation to the gospel they are enemies on your account, but in relation to God's choice they are beloved on account of the fathers;

As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the father's sakes.

for the gifts and the calling of God are irrevocable.

For the gifts and calling of God are without repentance.

For just as you once were disobedient to God, but now have been shown mercy because of their disobedience,

For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

so these also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy.

Even so have these also now not believed, that through your mercy they also may obtain mercy.

For God has shut up all in disobedience, so that He may show mercy to all.

For God hath concluded them all in unbelief, that he might have mercy upon all.

Oh, the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

For WHO HAS KNOWN THE MIND OF THE LORD, OR WHO BECAME HIS COUNSELOR?

For who hath known the mind of the Lord? or who hath been his counsellor?

Or WHO HAS FIRST GIVEN TO HIM, THAT IT WOULD BE PAID BACK TO HIM?

Or who hath first given to him, and it shall be recompensed unto him again?

For from Him, and through Him, and to Him are all things. To Him be the glory forever. Amen.

For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.