Romans9
King James Version · Public Domain
1I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
2That I have great heaviness and continual sorrow in my heart.
3For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
4Who are Israelites; to whom pertaineth 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 as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
6Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
7Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
8That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
9For this is the word of promise, At this time will I come, and Sara shall have a son.
10And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
11(For the children being not yet born, neither having done any good or evil, 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.
13As it is written, Jacob have I loved, but Esau have 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 will have mercy, and I will have compassion on whom I will have compassion.
16So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
18Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
19Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
20Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
21Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
22What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
23And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
24Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
25As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
26And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
27Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
28For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
29And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and been made like unto Gomorrha.
30What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
31But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
32Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
33As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
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