I ask then, did God reject his people? May it never be! For I also 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 didn’t reject his people, whom he foreknew. Or don’t you know what the Scripture says 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 broken down your altars. I am left alone, and they seek my life.”
Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.
But how does God answer him? “I have reserved 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.
Even so too at this present time also there is a remnant according to the election of grace.
Even so then at this present time also there is a remnant according to the election of grace.
And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.
And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.
What then? That which Israel seeks for, that he didn’t obtain, but the chosen ones 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
According as it is written, “God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, 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.
David says, “Let their table be made a snare, a trap, 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:
Let their eyes be darkened, that they may not see. Always keep their backs bent.”
Let their eyes be darkened, that they may not see, and bow down their back alway.
I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy.
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 fall is the riches of the world, and their loss the riches of the Gentiles, how much more their fullness!
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?
For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry,
For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
if by any means I may provoke to jealousy those who are my flesh, and may 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 the rejection of them is the reconciling of the world, what would 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 fruit is holy, so is the lump. If the root is holy, so are the branches.
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 root and of the richness of the olive tree,
And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;
don’t boast over the branches. But if you boast, remember that it is not you who support 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, that I might be grafted in.”
Thou wilt say then, The branches were broken off, that I might be graffed in.
True; by their unbelief they were broken off, and you stand by your faith. Don’t 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 didn’t spare the natural branches, neither will he spare you.
For if God spared not the natural branches, take heed lest he also spare not thee.
See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also 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.
They also, if they don’t 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 graffed in: for God is able to graff them in again.
For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which 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 graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches , be graffed into their own olive tree?
For I don’t desire you to be ignorant, brothers, of this mystery, so that you won’t be wise in your own conceits, 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. Even as it is written, “There will come out of Zion the Deliverer, and he will turn away 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 will take away their sins.”
For this is my covenant unto them, when I shall take away their sins.
Concerning the Good News, they are enemies for your sake. But concerning the election, they are beloved for the fathers’ sake.
As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.
For the gifts and the calling of God are irrevocable.
For the gifts and calling of God are without repentance.
For as you in time past were disobedient to God, but now have obtained mercy by their disobedience,
For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy.
Even so have these also now not believed, that through your mercy they also may obtain mercy.
For God has bound all to disobedience, that he might have mercy on 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 the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
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 has been his counselor?”
For who hath known the mind of the Lord? or who hath been his counseller?
“Or who has first given to him, and it will be repaid to him again?”
Or who hath first given to him, and it shall be recompensed unto him again?
For of him and through him and to him are all things. To him be the glory for ever! Amen.
For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.