Romans 9
Berean Standard Bible · Compare translations · AD 56 – AD 57 · The early church · Tap a verse to copy, share or highlight ·
33 verses · 705 words · ~4 min read · ~5 min listen
Paulʼs Concern for the Jews
1I speak the truth in Christ; I am not lying, as confirmed by my conscience in the Holy Spirit. 2I have deep sorrow and unceasing anguish in my heart. 3For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, my own flesh and blood, 4the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises. 5Theirs are the patriarchs, and from them proceeds the human descent of Christ, who is God over all, forever worthy of praise! Amen.
Godʼs Sovereign Choice
6It is not as though Godʼs word has failed. For not all who are descended from Israel are Israel. 7Nor because they are Abrahamʼs descendants are they all his children. On the contrary, “Through Isaac your offspring will be reckoned.” 8So it is not the children of the flesh who are Godʼs children, but it is the children of the promise who are regarded as offspring. 9For this is what the promise stated: “At the appointed time I will return, and Sarah will have a son.”
10Not only that, but Rebeccaʼs children were conceived by one man, our father Isaac. 11Yet before the twins were born or had done anything good or bad, in order that Godʼs plan of election might stand, 12not by works but by Him who calls, she was told, “The older will serve the younger.” 13So it is written: “Jacob I loved, but Esau I hated.”
14What then shall we say? Is God unjust? Certainly not! 15For He says to Moses:
16So then, it does not depend on manʼs desire or effort, but on Godʼs mercy. 17For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display My power in you, and that My name might be proclaimed in all the earth.” 18Therefore God has mercy on whom He wants to have mercy, and He hardens whom He wants to harden.
19One of you will say to me, “Then why does God still find fault? For who can resist His will?” 20But who are you, O man, to talk back to God? Shall what is formed say to Him who formed it, “Why did You make me like this?” 21Does not the potter have the right to make from the same lump of clay one vessel for special occasions and another for common use?
22What if God, intending to show His wrath and make His power known, bore with great patience the vessels of His wrath, prepared for destruction? 23What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory— 24including us, whom He has called not only from the Jews, but also from the Gentiles? 25As He says in Hosea:
26and,
27Isaiah cries out concerning Israel:
29It is just as Isaiah foretold:
Israelʼs Unbelief
30What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; 31but Israel, who pursued a law of righteousness, has not attained it. 32Why not? Because their pursuit was not by faith, but as if it were by works. They stumbled over the stumbling stone, 33as it is written:
Footnotes (14)
- a v5 Or forever blessed
- b v7 Genesis 21:12
- c v9 Genesis 18:14
- d v12 Genesis 25:23
- e v13 Malachi 1:2–3
- f v15 Exodus 33:19
- g v17 Exodus 9:16(see also LXX)
- h v20 Isaiah 29:16; Isaiah 45:9
- i v25 Hosea 2:23
- j v26 Hosea 1:10
- k v28 Isaiah 10:22–23(see also LXX)
- l v29 Isaiah 1:9(see also LXX)
- m v33 Isaiah 8:14
- n v33 Isaiah 28:16(see also LXX)
Study notes on this chapter · 6
Two nations in your womb
Before Jacob and Esau are born, God tells Rebekah that two nations are in her womb and the older will serve the younger. Israel and Edom are the later nations, and David's conquest of Edom is usually seen as a first fulfillment. Malachi and Paul use the pair to speak of God's freedom in choosing; how Paul's argument is best read is disputed among traditions.
When: Genesis (traditionally c. 1900 BC); David's conquest of Edom, c. 1000 BC; Romans, c. AD 57.
Ways people read this (3)
- Paul uses Jacob and Esau to argue for God's sovereign election of individuals (Reformed and related traditions).
- Paul is speaking of God's choice of peoples and their roles in his purposes, not the final destiny of individuals (many Arminian, Orthodox and Catholic readers).
- Malachi's 'love' and 'hate' describe covenant preference in Semitic idiom, not emotion.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
Raised up so that my name might be proclaimed
Paul cites God's word to Pharaoh, that he was raised up to display God's power and have his name proclaimed in all the earth, as part of his argument about God's mercy. Traditions read Paul's argument very differently, particularly what it says about divine hardening and human freedom.
When: The Exodus (c. 1446 or c. 1250 BC); Romans, c. AD 57.
Ways people read this (3)
- Reformed: God sovereignly hardens whom he wills, and Paul affirms it.
- Arminian: the hardening follows Pharaoh's own repeated refusals (Exodus 8:15, 32) and God confirms it.
- Others see the passage as about nations and their roles in history rather than individuals' salvation.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
A remnant will return
Isaiah says that though Israel is as numerous as the sand, only a remnant will return. Paul quotes this, and Elijah's story of the seven thousand who did not bow to Baal, to argue that God has always preserved a remnant, and that there is now a remnant chosen by grace.
When: Isaiah, c. 700 BC; Elijah, c. 860 BC; Romans, c. AD 57.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
A precious cornerstone laid in Zion
God lays a tested stone as a sure foundation, and 'whoever believes will not be in haste'. Paul and Peter apply this to Christ.
When: Isaiah, c. 700 BC; cited by Paul c. AD 57 and by Peter c. AD 62–64.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
Not my people will be called my people
Hosea's children were named 'Not my people' and 'No mercy' as a sign of judgment, and then promised restoration as 'my people' and 'mercy shown'. Paul applies this to Gentiles who are now called God's people, and Peter applies it to the church as a whole.
When: Hosea, c. 750–722 BC; Romans, c. AD 57; 1 Peter, c. AD 60–65.
Ways people read this (2)
- Paul applies to Gentiles a promise first given to rebellious Israel, by analogy: God calls those who were not his people.
- Some think Paul sees the promise as reaching both the remnant of Israel and the Gentiles together.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
Edom's ruins will not be rebuilt
Malachi says that Edom may say 'We are shattered, but we will rebuild the ruins', yet the LORD says they may build but he will tear down. This places the fall of Edom's heartland before Malachi's time, c. 450 BC, consistent with the Nabataean movement into Edom in the sixth to fifth centuries BC.
When: Malachi, c. 450–430 BC.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.