Romans 9NKJV
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Romans9

New King James Version

1I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit,

2that I have great sorrow and continual grief in my heart.

3For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh,

4who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises;

5of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.

6But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel,

7nor are they all children because they are the seed of Abraham; but, “In Isaac your seed shall be called.”

8That is, those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed.

9For this is the word of promise: “At this time I will come and Sarah shall have a son.”

10And not only this, but when Rebecca also had conceived by one man, even by our father Isaac

11(for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls),

12it was said to her, “The older shall serve the younger.”

13As it is written, “Jacob I have loved, but Esau I have hated.”

14What shall we say then? Is there unrighteousness with God? Certainly not!

15For He says to Moses, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.”

16So then it is not of him who wills, nor of him who runs, but of God who shows mercy.

17For the Scripture says to the Pharaoh, “For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.”

18Therefore He has mercy on whom He wills, and whom He wills He hardens.

19You will say to me then, “Why does He still find fault? For who has resisted His will?”

20But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, “Why have you made me like this?”

21Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?

22What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction,

23and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory,

24even us whom He called, not of the Jews only, but also of the Gentiles?

25As He says also in Hosea: “I will call them My people, who were not My people, And her beloved, who was not beloved.”

26“And it shall come to pass 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 also cries out concerning Israel: “Though the number of the children of Israel be as the sand of the sea, The remnant will be saved.

28For He will finish the work and cut it short in righteousness, Because the Lord will make a short work upon the earth.”

29And as Isaiah said before: “Unless the Lord of Sabaoth had left us a seed, We would have become like Sodom, And we would have been made like Gomorrah.”

30What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith;

31but Israel, pursuing the law of righteousness, has not attained to the law of righteousness.

32Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone.

33As it is written: “Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will 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