Cambridge Greek Testament Commentary

Romans 9:33

33. Isaiah 28:16, LXX[199] with λιθ. π. κ. π. ς. substituted for λίθον πολυτελῆ κ.τ.λ. and other slighter variations; cf. Romans 10:11; 1 Peter 2:6 (see Hort).

[199] LXX. the Septuagint Version of the Old Testament

In the original, the stone is the Divine King or Kingdom of Israel (in contrast with alien alliances), the recognition of which is to steady the mind of the people: the trust in its divine mission will not be baffled by disappointment (cf. Hort, l.[200]). The Apostolic interpretation sees this ‘stone’ in the Messiah, recognising as so often in Christ the fulfilment of what had been said of the true Israel. A good instance of the re-interpretation of O.T. in the light of Christian experience (cf. Matthew 21:42 parallels; Acts 4:11 qu. Psalms 118:22). S. H. refer to Justin M. (Dial. 36, p. 122 l. 34, p. 112 D, Otto) and suggest that λίθος was a name for the Messiah among the Jews from an early (? pre-Christian) date. The point of the quotation here is that the Jews instead of trusting in this stone (of foundation for the true Israel, cf. Ephesians 2:20) had taken offence at it as revealed in Christ (1 Corinthians 1:23) and trusting instead in their own works had come to grief. The tendency of Judaism at this time, in St Paul’s view, was to trust in their performances of law instead of drawing life from communion with the living GOD; the rejection of the Messiah was the culminating instance of this tendency. This reason, why Israel εἰς νόμον οὐκ ἔφθασεν, suggests that Christ is the fulfiller of law; so cf. Romans 10:4; Matthew 5:17; James 1:25.

[200] l.c locus citatus

καταισχυνθήσεται. Shall not be shamed by being disappointed in the object of trust; cf. Romans 9:5; 2 Corinthians 7:14; 2 Corinthians 9:4; 2 Corinthians 10:8.

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Cambridge Greek Testament Commentary

Romans 9:33

Old Testament

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