Romans 9ASV
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Romans9

American Standard Version · Public Domain

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

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

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

4who 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;

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

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

7neither, because they are Abraham’s seed, are they all children: but, In Isaac shall thy seed be called.

8That 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.

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

10And not only so; but Rebecca also having conceived by one, even by our father Isaac—

11for 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,

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

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

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

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

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

17For 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.

18So then he hath mercy on whom he will, and whom he will he hardeneth.

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

20Nay 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?

21Or 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?

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

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

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

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

26And 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.

27And 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:

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

29And, 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.

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

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

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

33even 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.

Study Guide

Public-domain commentary and original-language notes for Romans 9.

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Chapter Summary

In this chapter: The apostle's concern that his countrymen were strangers to the gospel. (1–5). The promises are made good to the spiritual seed of Abraham. (6–13). Answers to objections against God's sovereign conduct, in exercising mercy and justice. (14–24). This sovereignty is in God's dealing both with Jews and Gentiles. (25–29). The falling short of the Jews is owing to their seeking justification, not by faith, but by the works of the law. (30–33).

vv1-5

Being about to discuss the rejection of the Jews and the calling of the Gentiles, and to show that the whole agrees with the sovereign electing love of God, the apostle expresses strongly his affection for his people. He solemnly appeals to Christ; and his conscience, enlightened and directed by the Holy Spirit, bore witness to his sincerity. He would submit to be treated as “accursed,” to be disgraced, crucified; and even for a time be in the deepest horror and distress; if he could rescue his nation from the destruction about to come upon them for their obstinate unbelief. To be insensible to the eternal condition of our fellow-creatures, is contrary both to the love required by the law, and the mercy of the gospel. They had long been professed worshippers of Jehovah. The law, and the national covenant which was grounded thereon, belonged to them. The temple worship was typical of salvation by the Messiah, and the means of communion with God. All the promises concerning Christ and his salvation were given to them. He is not only over all, as Mediator, but he is God blessed for ever.

vv6-13

The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. God foresaw both Esau and Jacob as born in sin, by nature children of wrath even as others. If left to themselves they would have continued in sin through life; but for wise and holy reasons, not made known to us, he purposed to change Jacob's heart, and to leave Esau to his perverseness. This instance of Esau and Jacob throws light upon the Divine conduct to the fallen race of man. The whole Scripture shows the difference between the professed Christian and the real believer. Outward privileges are bestowed on many who are not the children of God. There is, however, full encouragement to diligent use of the means of grace which God has appointed.

vv14-24

Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.

Cross References

Romans 9
v3Exodus 32:32thematic

Moses' similar passionate wish to be blotted out for the sake of his people's salvation.

Supported by Matthew Poole, JFB

v7Genesis 21:12quotation

Direct Old Testament quotation: 'In Isaac shall thy seed be called,' distinguishing the promised line.

Supported by Matthew Henry, Matthew Poole, John Calvin, JFB

v9Genesis 18:10quotation

Direct quotation of the word of promise given to Sarah regarding the birth of Isaac.

Supported by Matthew Henry, John Calvin, JFB

v12Genesis 25:23quotation

Direct quotation spoken to Rebecca: 'The elder shall serve the younger,' establishing election.

Supported by Matthew Henry, Matthew Poole, John Calvin, JFB

v13Malachi 1:2quotation

Direct quotation: 'Jacob have I loved, but Esau have I hated' regarding sovereign choice.

Supported by Matthew Henry, John Calvin, JFB

v15Exodus 33:19quotation

Direct quotation of God's declaration to Moses concerning sovereign mercy and compassion.

Supported by Matthew Henry, John Calvin, JFB

v17Exodus 9:16quotation

Direct quotation of God's purpose to Pharaoh to show His power and declare His name.

Supported by Matthew Henry, John Calvin, JFB

v20Isaiah 45:9-11allusion

The Old Testament potter-and-clay metaphor warning against striving with or replying against the Creator.

Supported by Matthew Henry, John Calvin

v25Hosea 2:23quotation

Direct quotation concerning calling those 'my people' who were not previously His people.

Supported by Matthew Henry, John Calvin, JFB

v26Hosea 1:10quotation

Direct quotation of the promise that in the place of rejection they will be children of God.

Supported by Matthew Henry, John Calvin, JFB

v27Isaiah 10:22quotation

Direct quotation of Isaiah's prophecy concerning the remnant of Israel being saved.

Supported by Matthew Henry, John Calvin, JFB

v29Isaiah 1:9quotation

Direct quotation showing that except for a remnant, Israel would have been like Sodom.

Supported by Matthew Henry, John Calvin, JFB

v33Isaiah 8:14quotation

Direct quotation of Christ as a stumbling stone and rock of offense in Zion.

Supported by Matthew Henry, John Calvin, JFB

v33Isaiah 28:16quotation

Direct quotation of the promise that whosoever believes on Him shall not be ashamed/confounded.

Supported by Matthew Henry, John Calvin, JFB

v1Romans 10:1thematic

Parallel expression of Paul's deep desire and prayer for the salvation of Israel.

Supported by Matthew Poole, JFB

v3Galatians 3:13thematic

Explains 'accursed from Christ' in light of Christ becoming a curse (anathema) for us.

Supported by Matthew Poole

v5Romans 1:3thematic

Parallels Christ coming of the seed of David 'according to the flesh' with Romans 9:5.

Supported by John Calvin, JFB

v8Galatians 4:28thematic

Confirms believers, like Isaac, are the children of promise as opposed to the flesh.

Supported by Matthew Henry, JFB

v11Romans 11:5thematic

Connects sovereign election to the existence of a saved remnant in Paul's day.

Supported by Matthew Henry

v31Romans 10:2-4thematic

Expounds on Israel's failure by seeking their own righteousness, ignoring God's righteousness of faith.

Supported by Matthew Henry, Matthew Poole

v4Exodus 19:3-6thematic

The historical covenant foundation where God adopted Israel as a peculiar treasure.

Supported by Matthew Poole, JFB

v4Ephesians 2:12contrast

Contrasts the privileges of Israel (covenants, promises) with the Gentiles who were strangers to them.

Supported by Matthew Poole, JFB

v321 Peter 2:8allusion

Peter's parallel exposition of Christ as a stone of stumbling for the disobedient.

Supported by Matthew Henry