γένηται ὁ λαὸς Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα αὐτῶν σωθήσεται. Λόγον συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ, ὅτι λόγον συντετμημένον Κύριος ποιήσει ἐν τῇ oikovμévy öλŋ: where Jehovah, by the hand of the Assyrian as His swift minister of vengeance upon "the people of His wrath” (Isa. x. 6), is represented (in the language of men) as making a short and summary reckoning (λóyov, tale or account) with the entire population-so we may interpret noikovμέvn, as in Luke ii. 1-of the land of Israel. And to the same effect Lowth has rendered the Hebrew: "For though thy people, O Israel, shall be as the sand of the sea, a remnant of them only shall return. The consummation overfloweth with strict justice; for a full and decisive decree shall Jehovah the Lord of Hosts accomplish in the midst of the land."

29. "The second passage quoted by the Apostle is from Isa. i. 9, and is perfectly in point; for although the Prophet is speaking of the national judgments which the people had brought upon themselves by their sins, and by which they were well nigh cut off entirely, the passage strictly proves what Paul designed to establish; namely, that the Jews, as Jews, were as much exposed to God's judgments as others, and consequently could lay no special claim to admission into the kingdom of heaven. The only variation in the Greek Version, which Paul here again follows, is that instead of a remnant, as it is in the Hebrew, it has a seed. The sense, however, is precisely the same. The Hebrew word means

purpose to spare a remnant, and to make them anew His people by admission into the Christian Church." And so, too, Küttner interprets ver. 28: “Dominus decretum de pernicie Israelitarum exsequitur, sed decernit cum bonitate; sc. ita tamen, ut redundet bonitas et benignitas (dikaιoovvn). Kai, sed. Hane significationem habet ad imitationem Hebraici 1." But-not to mention that this interpretation is at open variance with the Apostle's conclusions in this and the following chapter, and that it most needlessly anticipates what he announces as matter of new and express Revelation in ch. xi. 25—the Article, here as in ver. 23, points out the emphatic word to be not σωθήσεται but τὸ κατάλειμμα, what will be found to be, as compared with what Israel now is, a mere remnant ; even τὸ καταλειφθὲν Ἰσραὴλ καὶ οἱ σωθέντες τοῦ Ἰακὼβ (that which shall have been left of Israel, even those of Jacob who shall eventually be saved) Is. x. 20— with which compare what follows here in ver. 29.

that which remains; and seed, as used in this passage, means the seed preserved for sowing. The figure, therefore, is striking and beautiful." Hodge.

Ibid. Kaluç poɛionкev. "The Apostle means that Isaiah καθὼς προείρηκεν. said this before he spake the passage last quoted from him. In this sense poɛɩýkaμɛv is used, Gal. i. 9. The Hebrew word Sabaoth signifies Hosts; and is sometimes used to denote the sun, moon, and stars, and also the angels. The Lord of Sabaoth, therefore, as one of the titles of the Deity, marks His supreme dominion over the universe; and particularly over the different orders of angels who, on account of their multitude and of their serving under the command of God, are named Hosts; 1 Kings xxii. 19. The LXX, in the passages where this Hebrew word occurs, commonly express it in Greek letters; in which Paul has followed them (as also James, ch. v. 4), supposing that it would be agreeable to the ears of the Jews. Ainsworth on Exod. iii. 13, tells us that the Rabbins teach, when God judgeth His creatures, He is called Elohim; when He sheweth them mercy, He is called Jehovah; and when He warreth against the wicked, He is called Sabaoth." Macknight.

30. "Having proved that God was free to call Gentiles as well as Jews into His kingdom, and that it had been predicted that the great body of the Jews were to be rejected, he comes now to state the immediate ground of this rejection. What shall we say, then? What is the inference from the preceding discussion?' and the answer follows-that, what in all human probability was the most unlikely to occur, has actually taken place. Gentiles, sunk in carelessness and sin, have attained the favour of God; while the Jews, to whom religion was a [national] business, have [as a nation] utterly failed. Why is this? The reason is given in ver. 32; it was because they would not submit to be saved on the terms which God proposed, but insisted on reaching Heaven in their own way. To follow after righteousness is to press forward towards it, as towards the prize in a race, Phil. iii. 14. The word rendered righteousness might more properly be rendered justification, the consequence of having fulfilled the law; a

state of acceptance with God. It is very probable, however, that Paul included both ideas in the word; both the excellence which satisfied the law [the sum of what the Lord requires of Man, Micah vi. 8], that is, righteousness; and its consequences, that is, justification." Hodge.

31. Whereas Israel, thinking to attain to a rule of righteousness-i. e., as Burton well explains this, to reduce their own mode of being "just with their Maker" to rule and certainty; compare Luke xviii. 18, 21-have fallen behind others (we might perhaps translate, have not kept their lead) in respect of the one and only sure rule of righteousness; compare Matt. xx. 16. xxi. 31, 43.

"Hammond observes that the words in vv. 30, 31, are properly agonistical, being those which the Greeks used in speaking of the foot-race in the Olympic games. They who ran together for the prize were said dúkav, to pursue; and he who came first to the goal, and obtained it by the sentence of the judge, was said karaλaμßávɛv, to lay hold on the prize. The other word, plávav, to get before another, signifies to gain the race. The prize, for which the Gentiles are said to have [nay, cared not to] run, the Jews lost, because they did not pursue the real prize, the righteousness of faith, but a legal righteousness of works. Besides, in running, they stumbled at the rock of offence." Macknight.

32. προσέκοψαν γὰρ τῷ λίθῳ τ. π. For they stumbled at the STUMBLING-STONE, as it is described in the Scriptures (according to what is written), &c. &c. "This passage is apparently made up of two, one occurring in Isa. xxviii. 16, the other in Isa. viii. 14. In both of these passages mention is made of a stone, but the predicates of this stone, as given in the latter passage, are transferred to the other, and those there mentioned omitted. This method of quoting Scripture is common among all writers, especially where the several passages quoted and merged into each other refer to the same subject. It is obvious that the writers of the New Testament are very free in their mode of quoting from the Old; giving the sense (as they, being inspired by the same Spirit, could

H

do authoritatively), without binding themselves strictly to the words. Isa. xxviii. is a prophecy against those who had various false grounds of confidence, and who desired a league with Egypt as a defence against the attacks of the Assyrians. God says He has laid a much more secure foundation for His Church than any such confederacy, even a precious, tried corner-stone; those who confided on it should never be confounded. The prophets, constantly filled with the expectation of the Messiah, and in general ignorant of the time of His advent, were accustomed on every threatened danger to comfort the people by the assurance that the efforts of their enemies could not prevail, because the Messiah was to come. Until His advent they could not, as a people, be destroyed; and, when He came, there should be a glorious restoration of all things; see Isa. vii. 14-16, and elsewhere. This passage, therefore, is properly quoted by the Apostle, because it was originally intended to apply to Christ. The sacred writers of the New Testament so understood and explained it-see 1 Pet. ii. 6. Matt. xxi. 42. Acts iv. 11: compare also Ps. cxviii. 22. 1 Cor. iii. 11. Eph. ii. 20, and other passages in which Christ is spoken of as the foundation or corner-stone of His Church—and the same interpretation of the passage was given by the ancient Jews. The other passage, Isa. viii. 14, is of much the same character. God exhorts His people not to be afraid of the combination between Syria and Ephraim. The Lord of Hosts was to be feared and trusted: He would be a refuge to those who confided in Him, but a stone of stumbling and rock of offence unto all others. This passage too, as appears from a comparison of the one previously cited, with Ps. cxviii. 22, and the quotation and application of them by the New Testament writers, refers to Christ; for what is said in the Old Testament of Jehovah, the inspired penmen of the New do not hesitate to refer to the Saviour: compare John xii. 41. Isa. vi. 1. Heb. i. 10, 11. Ps. cii. 25. 1 Cor. x. 9. Exod. xvii. 2, 7." Hodge.

33. où KATαιOXuvenσeral. This is St. Paul's substitution for où μǹ kaταιoxvvОñ, LXX. Isa. xxviii. 16. The Hebrew

word is usually rendered hasten, but it may express also painful trepidation and alarm. "In the Epistle of Barnabas, c. 6, the quotation is given thus: ὃς ἐλπίσει ἐπ' αὐτὸν, ζήσεται εἰς τὸν αἰῶνα: which shews that οὐ καταισχυνθήσεται has a strong affirmative meaning, and may be rendered has a sure and firm confidence of attaining the eternal reward which he looks for." Terrot-who refers to Noesselt Fas. i. p. 211.

CHAPTER X.

1. koriv eis owτnpíav, is for (aims at) their salvation. "Israel, or the whole body of the Jewish nation who were ignorant of the righteousness of God, being the subject of this wish, their being saved must mean their coming to the knowledge and belief of the Gospel; a sense in which the word is used ch. xi. 26. 1 Tim. ii. 4." Macknight.

2. ζῆλον Θεοῦ. "Zeal of God may mean very great zeal, as cedars of God mean great cedars, according to a common Hebrew idiom; or zeal of which God is the object. The latter interpretation is to be preferred: see John ii. 17. Acts xxi. 20. xxii. 3. Gal. i. 14, etc. etc. The Jews were zealous about their law, the traditions of their fathers, and the establishment of their own merit. How naturally would a zeal for such objects make men place religion in the observance of external rites; and be connected with pride, censoriousness, and a persecuting spirit! In so far, however, as this zeal was a zeal about God, it was preferable to indifference; and is, therefore, mentioned by the Apostle with qualified commendation." Hodge.

3. For in the blindness of their hearts (Acts iii. 17, 18. 2 Cor. iii. 15) being ignorant of God's way of righteousness (ch. i. 17. iii. 21), and eager to establish their own way of being righteous-оVK EK TίOTEwę aλλ' wç (as being, as though this were practicable; ch. iii. 20. Gal. iii. 21) ¿§ čpywv vóμov: