Thematic Bible




Thematic Bible





tho' they see, they will not perceive, and tho' they hear they will not understand: as if they were afraid of parting with their vices, in order to be pardoned.

and hardned their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them."

I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in.


I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in.

nevertheless, when Moses is read, the veil upon their mind continues unto this day:


I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in.


The apostles therefore, and the presbyters assembled to deliberate upon this affair. and after the question had been much canvass'd, Peter rose up, and said, my brethren, you know that a considerable time since God chose me from among you to preach the gospel to the Gentiles, and bring them to the faith. God who knows their hearts has granted them a testimonial, by giving them the holy spirit, even as he did to us: read more.
making no difference between us and them, having purified their hearts by the faith. why therefore do you tempt God to put a yoke upon the neck of the disciples, which neither we nor our forefathers were able to bear? but we believe that it is by the favour of the Lord Jesus Christ, that we are to be sav'd, as well as they.

so not being able to agree, they retir'd, upon Paul's having told them, that the holy spirit had very justly said to our fathers by the prophet Esaias, "go to this people and say, hearing you shall hear, and shall not understand; and seeing ye shall see, and not perceive. for the heart of this people is become gross, their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted and I should heal them." read more.
take notice therefore, that the offers of divine salvation are sent to the Gentiles, and they will receive them.

What shall we hence conclude? that the Gentiles who sought not after justice, have obtained justice, even to that which is by faith: but Israel, who followed the law of justice, hath not attained to the law of justice. why? because they sought it not by faith, but indeed by the works of the law: for they stumbled at that stumbling-stone; read more.
as it is written, "behold, I lay in Sion a stumbling-stone, and a rock of offence: and whosoever believeth in him, shall not be ashamed."

You will say then, hath God discarded his people? by no means. for I my self am an Israelite, of the posterity of Abraham, of the tribe of Benjamin. God hath not discarded his people whom he formerly approv'd. don't you know what the scripture says of Elias? how he complain'd to God against Israel, in these words, "Lord, they have killed thy prophets, and digged down thine altars; and I alone am left, and they seek my life also." read more.
but what said the oracle to him? "I have reserved to my self seven thousand men, who have not bowed the knee to Baal." in like manner at this time there is also a remnant chosen by the divine favour; and if it be by favour, it is not upon the account of merit. for then mercy would not be mercy. "What then, hath not Israel obtained what he sought for?" no, but the chosen remnant have obtained it, and the rest are obdurate to this day, as it is written, "God hath given them up to a state of insensibility, so that their eyes could not see, and their ears could not hear." and David says, "let their table be made a snare, and a trap, and a gin, and a recompence for their iniquity. let their eyes be darkned, so as not to see, and let their back be continually bowed down." You will say then, "were they suffer'd to stumble meerly for their ruin?" no: but that thro' their fall, salvation might be offer'd to the Gentiles, in order to provoke their emulation. now if their fall be to the advancement of the world, and the few converts among them bring in whole numbers of the Gentiles: how much more so will it be, when the Jewish body recover? this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character, if I could by any means excite the emulation of my dear countrymen, in order to save some. for, if by rejecting them, the world may be reconciled; what shall their restoration be, but a general resurrection? Now if the first-fruits be holy, so is the whole product: and if the root be holy, so are the branches. if then, some of the branches are broken off, and thou like a wild olive, were grafted in their place to partake of the root and sap of the olivestock; don't triumph over the branches: or if you do, remember the root is not dependent upon you, but you upon the root. you will say then, "the branches were broken off, that I might be grafted in." well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear, lest God should not spare you, since he did not spare even the natural branches. consider then the divine benignity, and his severity: his severity to those who fell, and his benignity to you, provided you adhere thereto; otherwise you likewise will be lopt off. nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again. for if you were taken from the wild olive, which was natural to you, to be grafted into a good olive-stock of a different nature, with how much greater reason shall these who are the natural branches, be grafted into their own olive-tree? I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in. and then all Israel shall be saved: as it is written, "there shall come out of Sion the deliverer, and shall turn away Jacob from his impiety. for this is my covenant with them, that I shall take away their sins." Though they are violently prejudiced against the gospel upon your account: yet they are objects of favour upon the account of their having been chosen out of respect to your fore-fathers. for the divine gifts and vocation are irrevocable. as you in times past did not obey God, yet have now obtained mercy upon the occasion of their disobedience: so the Jews are at present incredulous, by reason of the mercy shown to you; so that they themselves are now to be pitied. for God hath manifested to all the disobedient, that he would have mercy upon all.

As Abraham believed God, and it was accounted to him for righteousness: so hence ye know, that it is they who believe who are the children of Abraham. and the scripture insinuating, that God would justify the Gentiles thro' faith, gave Abraham an intimation of the gospel in these words, " in thee shall all nations be blessed." read more.
so that it is they who believe, who are blessed with Abraham, who did believe. but they that rest themselves upon the works of the law, are obnoxious to the curse: for it is written, " cursed is every one, who continueth not in all things, which are written in the book of the law, to do them:" but that no man is justified by the law in the sight of God, is evident: for, " the just shall live by faith." now the law does not justify by FAITH, but says, "he that DOES these things shall live by them." Christ hath redeemed us from the curse of the law, being made a curse for us. (for it is written, " cursed is every one, that hangeth upon a tree.") that the blessing promised to Abraham might come on the Gentiles thro' Jesus Christ; that we by believing might receive the spirit that was promised.


You will say then, hath God discarded his people? by no means. for I my self am an Israelite, of the posterity of Abraham, of the tribe of Benjamin. God hath not discarded his people whom he formerly approv'd. don't you know what the scripture says of Elias? how he complain'd to God against Israel, in these words, "Lord, they have killed thy prophets, and digged down thine altars; and I alone am left, and they seek my life also." read more.
but what said the oracle to him? "I have reserved to my self seven thousand men, who have not bowed the knee to Baal." in like manner at this time there is also a remnant chosen by the divine favour; and if it be by favour, it is not upon the account of merit. for then mercy would not be mercy. "What then, hath not Israel obtained what he sought for?" no, but the chosen remnant have obtained it, and the rest are obdurate to this day, as it is written, "God hath given them up to a state of insensibility, so that their eyes could not see, and their ears could not hear." and David says, "let their table be made a snare, and a trap, and a gin, and a recompence for their iniquity. let their eyes be darkned, so as not to see, and let their back be continually bowed down." You will say then, "were they suffer'd to stumble meerly for their ruin?" no: but that thro' their fall, salvation might be offer'd to the Gentiles, in order to provoke their emulation. now if their fall be to the advancement of the world, and the few converts among them bring in whole numbers of the Gentiles: how much more so will it be, when the Jewish body recover? this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character, if I could by any means excite the emulation of my dear countrymen, in order to save some. for, if by rejecting them, the world may be reconciled; what shall their restoration be, but a general resurrection? Now if the first-fruits be holy, so is the whole product: and if the root be holy, so are the branches. if then, some of the branches are broken off, and thou like a wild olive, were grafted in their place to partake of the root and sap of the olivestock; don't triumph over the branches: or if you do, remember the root is not dependent upon you, but you upon the root. you will say then, "the branches were broken off, that I might be grafted in." well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear, lest God should not spare you, since he did not spare even the natural branches. consider then the divine benignity, and his severity: his severity to those who fell, and his benignity to you, provided you adhere thereto; otherwise you likewise will be lopt off. nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again. for if you were taken from the wild olive, which was natural to you, to be grafted into a good olive-stock of a different nature, with how much greater reason shall these who are the natural branches, be grafted into their own olive-tree? I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in. and then all Israel shall be saved: as it is written, "there shall come out of Sion the deliverer, and shall turn away Jacob from his impiety. for this is my covenant with them, that I shall take away their sins." Though they are violently prejudiced against the gospel upon your account: yet they are objects of favour upon the account of their having been chosen out of respect to your fore-fathers. for the divine gifts and vocation are irrevocable. as you in times past did not obey God, yet have now obtained mercy upon the occasion of their disobedience: so the Jews are at present incredulous, by reason of the mercy shown to you; so that they themselves are now to be pitied. for God hath manifested to all the disobedient, that he would have mercy upon all.





besides, their minds were greatly prejudiced: for that very veil would still have obstructed the understanding of the old testament, unless it had been taken away by Christ. nevertheless, when Moses is read, the veil upon their mind continues unto this day: but when their mind shall turn to the Lord, that veil too shall be taken away.

I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in.


The apostles therefore, and the presbyters assembled to deliberate upon this affair. and after the question had been much canvass'd, Peter rose up, and said, my brethren, you know that a considerable time since God chose me from among you to preach the gospel to the Gentiles, and bring them to the faith. God who knows their hearts has granted them a testimonial, by giving them the holy spirit, even as he did to us: read more.
making no difference between us and them, having purified their hearts by the faith. why therefore do you tempt God to put a yoke upon the neck of the disciples, which neither we nor our forefathers were able to bear? but we believe that it is by the favour of the Lord Jesus Christ, that we are to be sav'd, as well as they.

so not being able to agree, they retir'd, upon Paul's having told them, that the holy spirit had very justly said to our fathers by the prophet Esaias, "go to this people and say, hearing you shall hear, and shall not understand; and seeing ye shall see, and not perceive. for the heart of this people is become gross, their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted and I should heal them." read more.
take notice therefore, that the offers of divine salvation are sent to the Gentiles, and they will receive them.

What shall we hence conclude? that the Gentiles who sought not after justice, have obtained justice, even to that which is by faith: but Israel, who followed the law of justice, hath not attained to the law of justice. why? because they sought it not by faith, but indeed by the works of the law: for they stumbled at that stumbling-stone; read more.
as it is written, "behold, I lay in Sion a stumbling-stone, and a rock of offence: and whosoever believeth in him, shall not be ashamed."

You will say then, hath God discarded his people? by no means. for I my self am an Israelite, of the posterity of Abraham, of the tribe of Benjamin. God hath not discarded his people whom he formerly approv'd. don't you know what the scripture says of Elias? how he complain'd to God against Israel, in these words, "Lord, they have killed thy prophets, and digged down thine altars; and I alone am left, and they seek my life also." read more.
but what said the oracle to him? "I have reserved to my self seven thousand men, who have not bowed the knee to Baal." in like manner at this time there is also a remnant chosen by the divine favour; and if it be by favour, it is not upon the account of merit. for then mercy would not be mercy. "What then, hath not Israel obtained what he sought for?" no, but the chosen remnant have obtained it, and the rest are obdurate to this day, as it is written, "God hath given them up to a state of insensibility, so that their eyes could not see, and their ears could not hear." and David says, "let their table be made a snare, and a trap, and a gin, and a recompence for their iniquity. let their eyes be darkned, so as not to see, and let their back be continually bowed down." You will say then, "were they suffer'd to stumble meerly for their ruin?" no: but that thro' their fall, salvation might be offer'd to the Gentiles, in order to provoke their emulation. now if their fall be to the advancement of the world, and the few converts among them bring in whole numbers of the Gentiles: how much more so will it be, when the Jewish body recover? this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character, if I could by any means excite the emulation of my dear countrymen, in order to save some. for, if by rejecting them, the world may be reconciled; what shall their restoration be, but a general resurrection? Now if the first-fruits be holy, so is the whole product: and if the root be holy, so are the branches. if then, some of the branches are broken off, and thou like a wild olive, were grafted in their place to partake of the root and sap of the olivestock; don't triumph over the branches: or if you do, remember the root is not dependent upon you, but you upon the root. you will say then, "the branches were broken off, that I might be grafted in." well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear, lest God should not spare you, since he did not spare even the natural branches. consider then the divine benignity, and his severity: his severity to those who fell, and his benignity to you, provided you adhere thereto; otherwise you likewise will be lopt off. nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again. for if you were taken from the wild olive, which was natural to you, to be grafted into a good olive-stock of a different nature, with how much greater reason shall these who are the natural branches, be grafted into their own olive-tree? I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in. and then all Israel shall be saved: as it is written, "there shall come out of Sion the deliverer, and shall turn away Jacob from his impiety. for this is my covenant with them, that I shall take away their sins." Though they are violently prejudiced against the gospel upon your account: yet they are objects of favour upon the account of their having been chosen out of respect to your fore-fathers. for the divine gifts and vocation are irrevocable. as you in times past did not obey God, yet have now obtained mercy upon the occasion of their disobedience: so the Jews are at present incredulous, by reason of the mercy shown to you; so that they themselves are now to be pitied. for God hath manifested to all the disobedient, that he would have mercy upon all.

As Abraham believed God, and it was accounted to him for righteousness: so hence ye know, that it is they who believe who are the children of Abraham. and the scripture insinuating, that God would justify the Gentiles thro' faith, gave Abraham an intimation of the gospel in these words, " in thee shall all nations be blessed." read more.
so that it is they who believe, who are blessed with Abraham, who did believe. but they that rest themselves upon the works of the law, are obnoxious to the curse: for it is written, " cursed is every one, who continueth not in all things, which are written in the book of the law, to do them:" but that no man is justified by the law in the sight of God, is evident: for, " the just shall live by faith." now the law does not justify by FAITH, but says, "he that DOES these things shall live by them." Christ hath redeemed us from the curse of the law, being made a curse for us. (for it is written, " cursed is every one, that hangeth upon a tree.") that the blessing promised to Abraham might come on the Gentiles thro' Jesus Christ; that we by believing might receive the spirit that was promised.


You will say then, hath God discarded his people? by no means. for I my self am an Israelite, of the posterity of Abraham, of the tribe of Benjamin. God hath not discarded his people whom he formerly approv'd. don't you know what the scripture says of Elias? how he complain'd to God against Israel, in these words, "Lord, they have killed thy prophets, and digged down thine altars; and I alone am left, and they seek my life also." read more.
but what said the oracle to him? "I have reserved to my self seven thousand men, who have not bowed the knee to Baal." in like manner at this time there is also a remnant chosen by the divine favour; and if it be by favour, it is not upon the account of merit. for then mercy would not be mercy. "What then, hath not Israel obtained what he sought for?" no, but the chosen remnant have obtained it, and the rest are obdurate to this day, as it is written, "God hath given them up to a state of insensibility, so that their eyes could not see, and their ears could not hear." and David says, "let their table be made a snare, and a trap, and a gin, and a recompence for their iniquity. let their eyes be darkned, so as not to see, and let their back be continually bowed down." You will say then, "were they suffer'd to stumble meerly for their ruin?" no: but that thro' their fall, salvation might be offer'd to the Gentiles, in order to provoke their emulation. now if their fall be to the advancement of the world, and the few converts among them bring in whole numbers of the Gentiles: how much more so will it be, when the Jewish body recover? this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character, if I could by any means excite the emulation of my dear countrymen, in order to save some. for, if by rejecting them, the world may be reconciled; what shall their restoration be, but a general resurrection? Now if the first-fruits be holy, so is the whole product: and if the root be holy, so are the branches. if then, some of the branches are broken off, and thou like a wild olive, were grafted in their place to partake of the root and sap of the olivestock; don't triumph over the branches: or if you do, remember the root is not dependent upon you, but you upon the root. you will say then, "the branches were broken off, that I might be grafted in." well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear, lest God should not spare you, since he did not spare even the natural branches. consider then the divine benignity, and his severity: his severity to those who fell, and his benignity to you, provided you adhere thereto; otherwise you likewise will be lopt off. nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again. for if you were taken from the wild olive, which was natural to you, to be grafted into a good olive-stock of a different nature, with how much greater reason shall these who are the natural branches, be grafted into their own olive-tree? I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in. and then all Israel shall be saved: as it is written, "there shall come out of Sion the deliverer, and shall turn away Jacob from his impiety. for this is my covenant with them, that I shall take away their sins." Though they are violently prejudiced against the gospel upon your account: yet they are objects of favour upon the account of their having been chosen out of respect to your fore-fathers. for the divine gifts and vocation are irrevocable. as you in times past did not obey God, yet have now obtained mercy upon the occasion of their disobedience: so the Jews are at present incredulous, by reason of the mercy shown to you; so that they themselves are now to be pitied. for God hath manifested to all the disobedient, that he would have mercy upon all.