Romans9
New American Standard
1I am telling the truth in Christ, I am not lying; my conscience testifies with me in the Holy Spirit,
2that I have great sorrow and unceasing grief in my heart.
3For I could wish that I myself were accursed, separated from Christ for the sake of my countrymen, my kinsmen according to the flesh,
4who are Israelites, to whom belongs the adoption as sons and daughters, the glory, the covenants, the giving of the Law, the temple service, and the promises;
5whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.
6But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel;
7nor are they all children because they are Abraham’s descendants, but: “through Isaac your descendants shall be named.”
8That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.
9For this is the word of promise: “At this time I will come, and Sarah will have a son.”
10And not only that, but there was also Rebekah, when she had conceived twins by one man, our father Isaac;
11for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls,
12it was said to her, “The older will serve the younger.”
13Just as it is written: “Jacob I have loved, but Esau I have hated.”
14What shall we say then? There is no injustice with God, is there? Far from it!
15For He says to Moses, “I will have mercy on whomever I have mercy, and I will show compassion to whomever I show compassion.”
16So then, it does not depend on the person who wants it nor the one who runs, but on God who has mercy.
17For the Scripture says to Pharaoh, “For this very reason I raised you up, in order to demonstrate My power in you, and that My name might be proclaimed throughout the earth.”
18So then He has mercy on whom He desires, and He hardens whom He desires.
19You will say to me then, “Why does He still find fault? For who has resisted His will?”
20On the contrary, who are you, you foolish person, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it?
21Or does the potter not have a right over the clay, to make from the same lump one object for honorable use, and another for common use?
22What if God, although willing to demonstrate His wrath and to make His power known, endured with great patience objects of wrath prepared for destruction?
23And He did so to make known the riches of His glory upon objects of mercy, which He prepared beforehand for glory,
24namely us, whom He also called, not only from among Jews, but also from among Gentiles,
25as He also says in Hosea: “I will call those who were not My people, ‘My people,’ And her who was not beloved, ‘beloved.’”
26“And it shall be that in the place where it was said to them, ‘you are not My people,’ There they shall be called sons of the living God.”
27Isaiah cries out concerning Israel, “Though the number of the sons of Israel may be like the sand of the sea, only the remnant will be saved;
28for the Lord will execute His word on the earth, thoroughly and quickly.”
29And just as Isaiah foretold: “If the Lord of armies had not left us descendants, We would have become like Sodom, and would have been like Gomorrah.”
30What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, but the righteousness that is by faith;
31however, Israel, pursuing a law of righteousness, did not arrive at that law.
32Why? Because they did not pursue it by faith, but as though they could by works. They stumbled over the stumbling stone,
33just as it is written: “Behold, I am laying in Zion a stone of stumbling and a rock of offense, And the one who believes in Him will not be put to shame.”
Study Guide
Public-domain commentary and original-language notes for Romans 9.
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.
Key Words
λέγω (légō): properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas G2036 (ἔπω) and G5346 (φημί) generally refer to an individual expression or speech respectively; while G4483 (ῥέω) is properly to break silence merely, and G2980 (λαλέω) means an extended or random harangue)); by implication, to mean
ἀλήθεια (alḗtheia): truth
ἐν (en): "in," at, (up-)on, by, etc.
Χριστός (Christós): anointed, i.e. the Messiah, an epithet of Jesus
οὐ (ou): the absolute negative (compare G3361 (μή)) adverb; no or not
ψεύδομαι (pseúdomai): to utter an untruth or attempt to deceive by falsehood
μοῦ (moû): of me
συνείδησις (syneídēsis): co-perception, i.e. moral consciousness
συμμαρτυρέω (symmartyréō): to testify jointly, i.e. corroborate by (concurrent) evidence
μοί (moí): to me
Cross References
Romans 9Moses' similar passionate wish to be blotted out for the sake of his people's salvation.
Supported by Matthew Poole, JFB
Direct Old Testament quotation: 'In Isaac shall thy seed be called,' distinguishing the promised line.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Direct quotation of the word of promise given to Sarah regarding the birth of Isaac.
Supported by Matthew Henry, John Calvin, JFB
Direct quotation spoken to Rebecca: 'The elder shall serve the younger,' establishing election.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Direct quotation: 'Jacob have I loved, but Esau have I hated' regarding sovereign choice.
Supported by Matthew Henry, John Calvin, JFB
Direct quotation of God's declaration to Moses concerning sovereign mercy and compassion.
Supported by Matthew Henry, John Calvin, JFB
Direct quotation of God's purpose to Pharaoh to show His power and declare His name.
Supported by Matthew Henry, John Calvin, JFB
The Old Testament potter-and-clay metaphor warning against striving with or replying against the Creator.
Supported by Matthew Henry, John Calvin
Direct quotation concerning calling those 'my people' who were not previously His people.
Supported by Matthew Henry, John Calvin, JFB
Direct quotation of the promise that in the place of rejection they will be children of God.
Supported by Matthew Henry, John Calvin, JFB
Direct quotation of Isaiah's prophecy concerning the remnant of Israel being saved.
Supported by Matthew Henry, John Calvin, JFB
Direct quotation showing that except for a remnant, Israel would have been like Sodom.
Supported by Matthew Henry, John Calvin, JFB
Direct quotation of Christ as a stumbling stone and rock of offense in Zion.
Supported by Matthew Henry, John Calvin, JFB
Direct quotation of the promise that whosoever believes on Him shall not be ashamed/confounded.
Supported by Matthew Henry, John Calvin, JFB
Parallel expression of Paul's deep desire and prayer for the salvation of Israel.
Supported by Matthew Poole, JFB
Explains 'accursed from Christ' in light of Christ becoming a curse (anathema) for us.
Supported by Matthew Poole
Parallels Christ coming of the seed of David 'according to the flesh' with Romans 9:5.
Supported by John Calvin, JFB
Confirms believers, like Isaac, are the children of promise as opposed to the flesh.
Supported by Matthew Henry, JFB
Connects sovereign election to the existence of a saved remnant in Paul's day.
Supported by Matthew Henry
Expounds on Israel's failure by seeking their own righteousness, ignoring God's righteousness of faith.
Supported by Matthew Henry, Matthew Poole
The historical covenant foundation where God adopted Israel as a peculiar treasure.
Supported by Matthew Poole, JFB
Contrasts the privileges of Israel (covenants, promises) with the Gentiles who were strangers to them.
Supported by Matthew Poole, JFB
Peter's parallel exposition of Christ as a stone of stumbling for the disobedient.
Supported by Matthew Henry