Romans9
New Living Translation
1With Christ as my witness, I speak with utter truthfulness. My conscience and the Holy Spirit confirm it.
2My heart is filled with bitter sorrow and unending grief
3for my people, my Jewish brothers and sisters. I would be willing to be forever cursed—cut off from Christ!—if that would save them.
4They are the people of Israel, chosen to be God’s adopted children. God revealed his glory to them. He made covenants with them and gave them his law. He gave them the privilege of worshiping him and receiving his wonderful promises.
5Abraham, Isaac, and Jacob are their ancestors, and Christ himself was an Israelite as far as his human nature is concerned. And he is God, the one who rules over everything and is worthy of eternal praise! Amen.
6Well then, has God failed to fulfill his promise to Israel? No, for not all who are born into the nation of Israel are truly members of God’s people!
7Being descendants of Abraham doesn’t make them truly Abraham’s children. For the Scriptures say, “Isaac is the son through whom your descendants will be counted,” though Abraham had other children, too.
8This means that Abraham’s physical descendants are not necessarily children of God. Only the children of the promise are considered to be Abraham’s children.
9For God had promised, “I will return about this time next year, and Sarah will have a son.”
10This son was our ancestor Isaac. When he married Rebekah, she gave birth to twins.
11But before they were born, before they had done anything good or bad, she received a message from God. (This message shows that God chooses people according to his own purposes;
12he calls people, but not according to their good or bad works.) She was told, “Your older son will serve your younger son.”
13In the words of the Scriptures, “I loved Jacob, but I rejected Esau.”
14Are we saying, then, that God was unfair? Of course not!
15For God said to Moses, “I will show mercy to anyone I choose, and I will show compassion to anyone I choose.”
16So it is God who decides to show mercy. We can neither choose it nor work for it.
17For the Scriptures say that God told Pharaoh, “I have appointed you for the very purpose of displaying my power in you and to spread my fame throughout the earth.”
18So you see, God chooses to show mercy to some, and he chooses to harden the hearts of others so they refuse to listen.
19Well then, you might say, “Why does God blame people for not responding? Haven’t they simply done what he makes them do?”
20No, don’t say that. Who are you, a mere human being, to argue with God? Should the thing that was created say to the one who created it, “Why have you made me like this?”
21When a potter makes jars out of clay, doesn’t he have a right to use the same lump of clay to make one jar for decoration and another to throw garbage into?
22In the same way, even though God has the right to show his anger and his power, he is very patient with those on whom his anger falls, who are destined for destruction.
23He does this to make the riches of his glory shine even brighter on those to whom he shows mercy, who were prepared in advance for glory.
24And we are among those whom he selected, both from the Jews and from the Gentiles.
25Concerning the Gentiles, God says in the prophecy of Hosea, “Those who were not my people, I will now call my people. And I will love those whom I did not love before.”
26And, “Then, at the place where they were told, ‘You are not my people,’ there they will be called ‘children of the living God.’”
27And concerning Israel, Isaiah the prophet cried out, “Though the people of Israel are as numerous as the sand of the seashore, only a remnant will be saved.
28For the Lord will carry out his sentence upon the earth quickly and with finality.”
29And Isaiah said the same thing in another place: “If the Lord of Heaven’s Armies had not spared a few of our children, we would have been wiped out like Sodom, destroyed like Gomorrah.”
30What does all this mean? Even though the Gentiles were not trying to follow God’s standards, they were made right with God. And it was by faith that this took place.
31But the people of Israel, who tried so hard to get right with God by keeping the law, never succeeded.
32Why not? Because they were trying to get right with God by keeping the law instead of by trusting in him. They stumbled over the great rock in their path.
33God warned them of this in the Scriptures when he said, “I am placing a stone in Jerusalem that makes people stumble, a rock that makes them fall. But anyone who trusts in him will never be disgraced.”
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