1 I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit,

I am telling the truth because I belong to Christ. The Holy Spirit tells my heart that I am not lying.

2 t hat I have great sorrow and unceasing pain in my heart.

I have much sorrow. The pain in my heart never leaves.

3 F or I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh:

I could even wish that I might be kept from being with Christ if that would help my people to be saved from the punishment of sin. They are of my own flesh and blood.

4 w ho are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

They are Jews and are the people God chose for Himself. He shared His shining-greatness with them and gave them His Law and a way to worship. They have His promises.

5 w hose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen.

The early preachers came from this family. Christ Himself was born of flesh from this family and He is over all things. May God be honored and thanked forever. Let it be so.

6 B ut it is not as though the word of God hath come to nought. For they are not all Israel, that are of Israel:

I am not saying that God did not keep His promises. Not all the Jews are people God chose for Himself.

7 n either, because they are Abraham's seed, are they all children: but, In Isaac shall thy seed be called.

Not all of Abraham’s family are children of God. God told Abraham, “Only the family of Isaac will be called your family.”

8 T hat is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed.

This means that children born to Abraham are not all children of God. Only those that are born because of God’s promise to Abraham are His children.

9 F or this is a word of promise, According to this season will I come, and Sarah shall have a son.

This was the promise God made: “About this time next year I will come, and Sarah will have a son.”

10 A nd not only so; but Rebecca also having conceived by one, even by our father Isaac--

Not only this, but there was Rebecca also. Rebecca gave birth to two sons at the same time. Both of them were sons of Isaac.

11 f or the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth,

Even before the two sons were born, we see God’s plan of choosing. God could choose whom He wanted. It could not be changed because of anything the older son tried to do about it. It was before either one had done anything good or bad.

12 i t was said unto her, The elder shall serve the younger.

Rebecca was told, “The older son will work for the younger son.”

13 E ven as it is written, Jacob I loved, but Esau I hated.

The Holy Writings say, “I loved Jacob, but hated Esau.”

14 W hat shall we say then? Is there unrighteousness with God? God forbid.

What about it then? Can we say that God is not fair? No, not at all!

15 F or he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.

God said to Moses, “I will have loving-kindness and loving-pity for anyone I want to.”

16 S o then it is not of him that willeth, nor of him that runneth, but of God that hath mercy.

These good things from God are not given to someone because he wants them or works to get them. They are given because of His loving-kindness.

17 F or the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth.

The Holy Writings say to Pharaoh, “I made you leader for this reason: I used you to show My power. I used you to make My name known over all the world.”

18 S o then he hath mercy on whom he will, and whom he will be hardeneth.

So God has loving-kindness for those He wants to. He makes some have hard hearts if He wants to.

19 T hou wilt say then unto me, Why doth he still find fault? For who withstandeth his will?

But you will ask me, “Why does God blame men for what they do? Who can go against what God wants?”

20 N ay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus?

Who are you to talk back to God? A pot being made from clay does not talk to the man making it and say, “Why did you make me like this?”

21 O r hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor?

The man making the pots has the right to use the clay as he wants to. He can make two pots from the same piece of clay. One can have an important use. The other one can be of little use.

22 W hat if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction:

It may be that God wants to show His power and His anger against sin. He waits a long time on some men who are ready to be destroyed.

23 a nd that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory,

God also wanted to show His shining-greatness to those He has given His loving-kindness. He made them ready for His shining-greatness from the beginning.

24 e ven us, whom he also called, not from the Jews only, but also from the Gentiles?

We are the ones He chose. He did not only choose Jews. He also chose some from among the people who are not Jews.

25 A s he saith also in Hosea, I will call that my people, which was not my people; And her beloved, that was not beloved.

In the Book of Hosea He says, “Those who are not My people, I will call, ‘My people.’ Those who are not loved, I will call, ‘My loved ones.’”

26 A nd it shall be, that in the place where it was said unto them, Ye are not my people, There shall they be called sons of the living God.

“And where it said, ‘You are not my people,’ they will be called sons of the living God.”

27 A nd Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved:

Isaiah says this about the Jews, “Even if there are as many Jews as the sand by the sea, only a few of them will be saved from the punishment of sin.

28 f or the Lord will execute his word upon the earth, finishing it and cutting it short.

For the Lord will do on earth what He says in His Word. He will work fast when He says what will happen here.”

29 A nd, as Isaiah hath said before, Except the Lord of Sabaoth had left us a seed, We had become as Sodom, and had been made like unto Gomorrah.

Isaiah said also, “If God had not left some of the Jews, we would have all been destroyed like the people who lived in the cities of Sodom and Gomorrah.”

30 W hat shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, even the righteousness which is of faith:

What are we to say about these things? The people who are not Jews were not made right with God by the Law. They were made right with God because they put their trust in Him.

31 b ut Israel, following after a law of righteousness, did not arrive at that law.

The Jews tried to be right with God by obeying the Law, but they did not become right with God.

32 W herefore? Because they sought it not by faith, but as it were by works. They stumbled at the stone of stumbling;

Why? Because they did not put their trust in God. They tried to be right with God by working for it. They tripped over the most important Stone (Christ).

33 e ven as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offence: And he that believeth on him shall not be put to shame.

The Holy Writings say, “See! I put in Jerusalem a Stone that people will trip over. It is a Rock that will make them fall. But the person who puts his trust in the Rock (Christ) will not be put to shame.”