TRV
Translation
King James Version
As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
Complete Jewish Bible
As the Tanakh puts it,
“Look, I am laying in Tziyon
a stone that will make people stumble,
a rock that will trip them up.
But he who rests his trust on it
will not be humiliated.”
“Look, I am laying in Tziyon
a stone that will make people stumble,
a rock that will trip them up.
But he who rests his trust on it
will not be humiliated.”
Berean Standard Bible
as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”
American Standard Version
even 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.
World English Bible Messianic
even as it is written, “Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.”
Geneva Bible (1599)
As it is written, Beholde, I lay in Sion a stumbling stone, and a rocke to make men fall: and euery one that beleeueth in him, shall not be ashamed.
Young's Literal Translation
according as it hath been written, `Lo, I place in Sion a stone of stumbling and a rock of offence; and every one who is believing thereon shall not be ashamed.'
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In the KJVVerse 28,189 of 31,102
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Commentary on Romans 9 verses 30–33
30 ¶ What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
The apostle comes here at last to fix the true reason of the reception of the Gentiles, and the rejection of the Jews. There was a difference in the way of their seeking, and therefore there was that different success, though still it was the free grace of God that made them differ. He concludes like an orator, What shall we say then? What is the conclusion of the whole dispute?
I. Concerning the Gentiles observe, 1. How they had been alienated from righteousness: the followed not after it; they knew not their guilt and misery, and therefore were not at all solicitous to procure a remedy. In their conversion preventing grace was greatly magnified: God was found of those that sought him not, Isa 65:1. There was nothing in them to dispose them for such a favour more than what free grace wrought in them. Thus doth God delight to dispense grace in a way of sovereignty and absolute dominion. 2. How they attained to righteousness, notwithstanding: By faith; not by being proselyted to the Jewish religion, and submitting to the ceremonial law, but by embracing Christ, and believing in Christ, and submitting to the gospel. They attained to that by the short cut of believing sincerely in Christ for which the Jews had been long in vain beating about the bush.
II. Concerning the Jews observe, 1. How they missed their end: they followed after the law of righteousness (Rom 9:31) - they talked much of justification and holiness, seemed very ambitious of being the people of God and the favourites of heaven, but they did not attain to it, that is, the greatest part of them did not; as many as stuck to their old Jewish principles and ceremonies, and pursued a happiness in those observances, embracing the shadows now that the substance was come, these fell short of acceptance with God, were not owned as his people, nor went to their house justified. 2. How they mistook their way, which was the cause of their missing the end, Rom 9:32, Rom 9:33. They sought, but not in the right way, not in the humbling way, not in the instituted appointed way. Not by faith, not by embracing the Christian religion, and depending upon the merit of Christ, and submitting to the terms of the gospel, which were the very life and end of the law. But they sought by the works of the law; as if they were to expect justification by their observance of the precepts and ceremonies of the law of Moses. This was the stumbling-stone at which they stumbled. They could not get over this corrupt principle which they had espoused, That the law was given them for no end but that merely by their observance of it, and obedience to it, they might be justified before God: and so they could by no means be reconciled to the doctrine of Christ, which brought them off from that to expect justification through the merit and satisfaction of another. Christ himself is to some a stone of stumbling, for which he quotes Isa 8:14; Isa 28:16. It is sad that Christ should be set for the fall of any, and yet it is so (Luk 2:34), that ever poison should be sucked out of the balm of Gilead, that the foundation-stone should be to any a stone of stumbling, and the rock of salvation a rock of offence; so he is to multitudes; so he was to the unbelieving Jews, who rejected him, because he put an end to the ceremonial law. But still there is a remnant that do believe on him; and they shall not be ashamed, that is, their hopes and expectations of justification by him shall not be disappointed, as theirs are who expect it by the law. So that, upon the whole, the unbelieving Jews have no reason to quarrel with God for rejecting them; they had a fair offer of righteousness, and life, and salvation, made to them upon gospel terms, which they did not like, and would not come up to; and therefore, if they perish, they may thank themselves - their blood is upon their own heads.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 30–33. Public domain.
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TertullianAD 220
AN ANSWER TO THE JEWS 10
It was fitting that the mystery of the passion should be set forth in predictions, for the more incredible it was, the more likely it was to have been a stumbling stone if it had been openly predicted.
TertullianAD 220
Against Marcion Book IV
Was it because Christ was both a rock and a stone? For we read of His being placed "for a stone of stumbling and for a rock of offence." I omit the rest of the passage.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
There are many passages of Scripture where Christ is portrayed as a rock or a stone. The prophet Daniel calls him a stone which detaches itself without hands from the mountain, hitting and threatening all the kingdoms and filling the whole earth. This clearly refers to Christ. And in the law the rock from which the waters flowed is called Christ, as the apostle Paul himself testifies. And the apostle Peter says to the Jews: “This is the stone which the builders rejected.”The Jews did not want to compare Christ’s words with his deeds lest perhaps they might recognize that it was not absurd for him to say that he had come down from heaven.… This was the rock of offense as far as the Jews were concerned. The rock was undoubtedly the human flesh of the Savior. It detached itself without hands, because it was made of a virgin by the Holy Spirit without the participation of a male.
John ChrysostomAD 407
Homily on Romans 16
"As it is written, Behold I lay in Sion a stumbling-stone, and rock of offence: and whosoever believeth on Him shall not be ashamed." You see again how it is from faith that the boldness comes, and the gift is universal; since it is not of the Jews only that this is said, but also of the whole human race. For every one, he would say, whether Jew, or Grecian, or Scythian, or Thracian, or whatsoever else he may be, will, if he believes, enjoy the privilege of great boldness.
But the wonder in the Prophet is that he foretells not only that they should believe, but also that they should not believe. For to stumble is to disbelieve. As in the former passage he points out them that perish and them that are saved, where he says, "If the number of the children of Israel be as the sand of the sea, the remnant shall be saved." And, "If the Lord of Sabaoth had not left us a seed, we should have been as Sodoma." And, "He hath called not of the Jews only, but also of the Gentiles;" so here too he implies that some will believe, and some will stumble. But stumbling comes of not taking heed, of gaping after other things. Since then they did give heed to the Law, they stumbled on the stone, "And a stone of stumbling and rock of offence" he calls it from the character and end of those that believe not.
PelagiusAD 418
PELAGIUS’S COMMENTARY ON ROMANS
It was foretold that Christ would be the stumbling stone and the rock of offense precisely because many take offense at his birth and death. … Nobody who believes, not just the Jew, will be put to shame by former sins.
Theodoret of CyrusAD 458
INTERPRETATION OF THE LETTER TO THE ROMANS
People stumble when they stop paying attention to where they are going and look elsewhere. This is what happened to the Jews. Because they were so busy adding extras to the law, they failed to notice the stone which the prophets predicted.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Romans 9:33 encapsulates Paul's profound theological argument regarding Israel's rejection of Christ and God's unwavering faithfulness, drawing upon Old Testament prophecies to explain why the Messiah, intended as a cornerstone for some, became a stumbling block for others. It highlights the stark contrast between those who pursue righteousness through works of the law, inevitably stumbling over Christ, and those who embrace Him by faith, thereby receiving an unshakeable assurance that prevents shame.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Romans 9:33 is rich in literary devices that amplify its theological weight. Allusion and Quotation are paramount, as Paul directly references and synthesizes two distinct prophecies from Isaiah (Isaiah 8:14 and Isaiah 28:16). This intertextual connection validates his argument by demonstrating its rootedness in the Old Testament, showing that Christ's role as both cornerstone and stumbling block was divinely foretold. The verse employs powerful Metaphor through the imagery of a "stumblingstone" and "rock of offence." These terms are not literal rocks but represent Christ as an obstacle that causes spiritual falling for those who reject Him. Conversely, the implied Metaphor of a "cornerstone" (from the Isaiah 28:16 context) for those who believe highlights His foundational and unifying role. Furthermore, the verse utilizes sharp Antithesis or Contrast by juxtaposing two distinct outcomes: stumbling and shame for unbelievers versus unwavering confidence and no shame for believers. This stark contrast underscores the critical choice presented by Christ and the divergent destinies that result from faith or unbelief. Finally, there is an element of Paradox in that the very one God "lays in Sion" as a foundation for some becomes the cause of ruin for others.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 9:33 profoundly articulates the theological truth that God's plan of salvation, while rooted in His covenant with Israel, ultimately transcends ethnic boundaries and is realized through faith in Jesus Christ. It underscores the divine paradox where the Messiah, intended as the cornerstone of God's redemptive work, becomes a point of contention and rejection for those who cling to self-righteousness or national privilege. This verse highlights the enduring tension between human responsibility and divine sovereignty, demonstrating that God's purposes are fulfilled even through human unbelief, ultimately opening the door for Gentile inclusion. It firmly establishes that true righteousness and a secure hope are found exclusively in humble faith in Christ, not in human effort or lineage, a foundational principle of the New Covenant.
REFLECTION AND APPLICATION
Romans 9:33 calls us to a profound self-examination regarding the nature of our faith and the object of our trust. Is Jesus Christ truly the solid foundation upon which our lives and hopes are built, or do we, like many in Paul's day, find Him to be a "stumblingstone" because we rely on our own achievements, moral efforts, or religious traditions for acceptance before God? This verse serves as a powerful reminder that genuine salvation and spiritual security come only through humble, active faith in Christ's finished work, not through any human merit. For those who believe, there is an unshakable promise of vindication and confidence, assuring us that our hope in Him will never lead to disappointment or shame, even in the face of judgment or adversity. It challenges us to continually re-evaluate where our trust truly lies and to rest fully in the unmerited grace offered through Christ.
Questions for Reflection
FAQ
What does it mean that Christ is a "stumblingstone and rock of offence"?
Answer: This phrase, drawn from Old Testament prophecies, means that Jesus Christ became an obstacle or a cause of spiritual downfall for those who rejected Him. For many Jews in Paul's time, their expectations of a Messiah who would liberate them politically, combined with their reliance on the Law for righteousness, made the crucified Christ a "scandal" (1 Corinthians 1:23). Instead of building their hope upon Him as the divinely appointed cornerstone, they tripped over Him because He did not fit their preconceived notions or because they refused to abandon their self-righteous efforts. This "stumbling" was not accidental but part of God's sovereign plan to reveal the true nature of faith and open salvation to all who believe.
Why did Israel "stumble" over Christ, according to Paul?
Answer: Paul explains in Romans 9:30-32 that Israel pursued righteousness "not by faith, but as it were by the works of the law." They sought to establish their own righteousness through adherence to the Mosaic Law and their national identity, rather than humbly receiving the righteousness that comes through faith in Christ. Their failure to recognize and embrace Christ as the true path to righteousness caused them to stumble over Him, who was the very fulfillment of the Law and the prophets. This was a spiritual blindness rooted in self-reliance rather than reliance on God's provision.
What is the significance of the promise "whosoever believeth on him shall not be ashamed"?
Answer: This promise offers profound assurance to all who place their trust in Jesus Christ. To "not be ashamed" means that their hope will not be disappointed, their trust will not be proven foolish, and they will not face disgrace or condemnation, especially in the ultimate day of judgment. It signifies ultimate vindication, security, and confidence in God's faithfulness. Unlike those who stumble and face spiritual ruin, believers will find their faith rewarded with eternal life and glory, having their hope in Christ fully realized. This promise echoes similar assurances found throughout Scripture for those who trust in the Lord (Psalm 25:3).
CHRIST-CENTERED FULFILLMENT
Romans 9:33 finds its ultimate and profound fulfillment in Jesus Christ, who is revealed as the very "stumblingstone and rock of offence" foretold by the prophets, yet also the precious cornerstone upon whom God's new temple is built. He is the one whom God "laid in Sion" (Isaiah 28:16), not merely as a historical figure, but as the divine Son, the Lamb of God, whose sacrificial death and resurrection became the pivotal event in salvation history. For those who, like many in Israel, clung to a righteousness based on works or national identity, Christ's humility, suffering, and crucifixion were an insurmountable scandal, causing them to stumble and reject the very salvation God offered (1 Corinthians 1:23). However, for all who "believe on him," Jesus is not a stumbling block but the firm and unshakeable foundation (Ephesians 2:20) upon whom their eternal hope rests. His life, death, and resurrection perfectly fulfill the divine purpose, demonstrating that salvation is by grace through faith alone (Ephesians 2:8-9). Thus, Christ is simultaneously the point of division and the sole means of reconciliation, ensuring that "whosoever believeth on him shall not be ashamed," but will find eternal glory and peace in Him (Romans 10:11).