Romans 9:1
Ἀλήθειαν λέγω ἐν Χριστῷ. οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν Πνεύματι Ἁγίῳ,
Truly I say in Christ; I am not lying; bearing witness with me, my conscience, in the Holy Spirit.
Paraphrase: Now, dear friends, having giving you an explanation of the gospel I preach, I hope you will be willing to follow me to another issue which I know is on your mind as it is in so many of the other Christian churches. I want to teach you the truth about the Jewish people and the promises which God has made to them. I know there are many who accuse me of being hostile to the Jewish nation and of having betrayed my own people. It’s not true; don’t believe such slanders, my friends. I speak to you as a person who is in a saving union with Christ, and our Master has taught us to love one another. (John 13:34; 15:12,17) Therefore, I am telling you the truth; I am not trying to manipulate or deceive you. My conscience is clear on this issue; what I am about to say to you is the truth. The Holy Spirit Himself testifies to me that this is the truth, yes, this is God’s truth to you, brothers and sisters, and you do well to listen carefully.
Comments:
The thought behind the next three chapters is the same as expressed by Gideon: “Oh my lord, if the LORD is with us, why then has all this happened to us? And where are all His miracles which our fathers told us about, saying, ‘Did not the LORD bring us up from Egypt?’ But now the LORD has abandoned us and given us into the hand of Midian.” (Judges 6:13) Arminius states (p530) the question this way:
In this question, therefore, this is to be chiefly attended to, “would the word of the covenant, entered into with the Jews, be in vain, if the doctrine of the apostle in reference to the attainment of righteousness and salvation by faith alone in Christ, not by the law, or the works of the law, should find a place, and should be regarded as the fundamental principle of salvation?”
Romans 9:2
ὅτι λύπη μοί ἐστιν μεγάλη, καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου.
that a great grief to me it is and unceasing sorrow in my heart
Paraphrase: The truth is that I have so much anguish and pain in my heart for my own people.
Comments:
Romans 9:3
ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ, ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου, τῶν συγγενῶν μου, κατὰ σάρκα·
for I myself am wishing accursed to be from Christ on behalf of my brothers, my people according to the flesh.
Paraphrase: Believe me, I am willing to make any sacrifice for their salvation. I am ready to throw myself into the bottom of hell if it would result in their being delivered from it and brought to salvation in Christ. (Exodus 32:32)
Comments:
ηὐχόμην is an imperfect. GGBB calls (p552) it a tendential or “desiderative” imperfect, the thought being that Paul’s love for his own people was so intense that he was willing to contemplate the possibility of his own damnation if it might bring salvation to the Jewish people. Undoubtedly, we are not to interpret this with strict literal logic. On this verse, Dunn quotes Kuss as saying, “One cannot measure the speech of the heart with the rules of logic.” Likewise Bengel (p106):
Human words are not fully adequate to include in them [to express fully] the emotions of holy souls; nor are those emotions always the same; nor is it in the power of those souls always to elicit from themselves such a prayer as this. If the soul be not far advanced, it is incapable of [cannot comprehend] this. It is not easy to estimate the measure of love, in a Moses and a Paul. For the narrow boundary of our reasoning powers does not comprehend it; as the little child is unable to comprehend the courage of warlike heroes.
Tholuck says (p151) that those who object to Paul’s language here are reading it too coolly. They altogether forget what a loving heart, in the fervor of its passion, is capable of uttering.
Romans 9:4
οἵτινές εἰσιν Ἰσραηλῖται, ὧν ἡ υἱοθεσία, καὶ ἡ δόξα, καὶ αἱ διαθῆκαι, καὶ ἡ νομοθεσία, καὶ ἡ λατρεία, καὶ αἱ ἐπαγγελίαι·
who are Israelites (Romans 3:1), of whom the adoption and the glory and the covenants and the giving of the law and the worship and the promises.
Paraphrase: Yes, the people of Israel are God’s old covenant people and are highly privileged. Consider some of these privileges:
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- First, even their name speaks to this; they are called Israelites which brings to our mind Jacob’s struggle and victory in his wrestling with God. (Genesis 32:28)
- Second, the Jewish people have been adopted into God’s family. “Israel is My son, My firstborn.” (Exodus 4:22) God announced to Pharaoh. “When Israel was a youth,” said God through the prophet Hosea, “I loved him, and out of Egypt I called My son.” (Hosea 11:1) God also gave this message to Jeremiah, “Is Ephraim My dear son? Is he a delightful child? Indeed, as often as I have spoken against him, I certainly still remember him; Therefore My heart yearns for him; I will surely have mercy on him.” (Jeremiah 31:20)
- Third, it was to the nation of Israel that God showed Himself in magnificent glory and resplendence. Remember the Glory-Cloud by which God led His people through the wilderness. (Exodus 13:21-22; 16:10) The same Cloud appeared over the tabernacle when it was first dedicated (Exodus 40:34) and then reappeared at the dedication of Solomon’s temple. (1 Kings 8:11).
- Fourth, consider the covenants which God made with Israel and which He did not make with any other nation. God made a covenant with Abraham (Genesis 12:1-3; 15:18; 17:1-14) which covenant He also renewed with Isaac (Genesis 26:1-5) and Jacob. (Genesis 28:10-15) Then, God made a covenant with all Israel at mount Sinai. (Exodus 19:5; 24:7-8) God also made a covenant with David. (2 Samuel 7:12-16; Psalm 89:19-37) Finally, we have seen in our own day the inauguration of God’s new covenant with His people which He made with them in Christ. (Luke 22:20)
- Fifth, who can overestimate the value of the whole body of laws which God gave to His people? It is so true what Moses asked, What other nation is so great as to have such righteous decrees and laws as this body of laws which God has given us? (Deuteronomy 4:8)
- Sixth, is the worship which God so carefully laid out for them. No other people has such an exalted form of worship with so many rituals and symbols which lift the soul up to God and purify the people. In fact, the worship of other nations is so foolish and degrading; they worship the creature rather than the Creator. (Romans 1:20- 25)
- Finally, are the promises. What can we say about all the promises which God has made to His people in the various covenants which we have previously mentioned? Think of the promise to David that his dynasty would never fail but would be eternal. (Psalm 89:36) Think of the promise to Abraham that in his seed, all the families of the earth would be blessed. (Galatians 3:8) The glory of all these promises is that the gifts and calling of God are irrevocable (Romans 11:29); not one of them will fail. (Joshua 21:45; 23:14)
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Comments:
Lange sees (p306) this list as chronological referring first to the patriarchs, then to the Mosaic, and finally to Christ.
Romans 9:5
ὧν οἱ πατέρες· καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς, εὐλογητὸς εἰς τοὺς αἰῶνας. ἀμήν.
Of whom the fathers and from whom Christ, according to the flesh, the One being over all God, blessed to eternity. Amen!
Paraphrase: To this people belong the patriarchs, the great fathers of our faith. Finally, the greatest privilege of all; the Great Messiah King and Savior of the world was born to this nation. True, in His divine nature, He was the second Person of the glorious Trinity, co-eternal God from God, Light from Light, true God from true God, begotten, not made, and consubstantial with the Father; but in his human nature, He was born to Joseph and Mary who were Israelites from the tribe of Judah. What privilege can possibly be higher than this?
Comments:
Fitzmyer gives the following possibilities for this text:
- a comma before the participle ὁ ὢν. Of whom are the fathers and from whom is Christ, according to the flesh, being God over all blessed to eternity.
- a period after σάρκα and before the participle ὁ ὢν. Of whom are the fathers and from whom is Christ, according to the flesh. God being over all blessed to eternity.
- a comma after “Messiah” and a period after “over all.” Of whom are the fathers and from whom is Christ, according to the flesh, being over all. God be blessed to eternity.
- switching ὁ ὢν to ὢν ὁ. Of whom are the fathers and from whom is Christ, according to the flesh being over all. God be blessed to eternity.
The second, third, and fourth all involve a doxology to God, but Stuart (also Sanday & Headlam) points out (p319) that a doxology to God is out of place here. Paul would then be saying something like, these special privileges which God has given to the Jews have, by being abused, contributed greatly to enhance the guilt and punishment of the Jewish nation; God be thanked that He has given them such privileges!
Sanday & Headlam have (p233) a full discussion of the issues in this text. See also Kennedy p17.
Romans 9:6
Οὐχ οἷον δὲ, ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ Θεοῦ. οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ.
But not the kind of think that the word of God has fallen down, for not all those from Israel, these are Israel.
Paraphrase: So what then has happened to God’s special people? Why are so many of God’s people living and perishing in unbelief? Why does it look like all God’s promises to them have failed? Has God gone back on His word (Psalm 77:7-9) or is He just not capable of bringing to pass what He promised? No, my friends, you must never think this way. God’s word of promise is sure and certain; none of His promises will ever fall to the ground. (2 Kings 10:10; Isaiah 55:11) The real issue we have to face is this, who really is an Israelite? Who really are the people to whom God has made these promises and who are entitled to receive these blessings? This is the question to be answered.
Comments:
Here is the question which drives Paul’s thinking in chapters 9-10. Chapter 9 gives the answer from God’s perspective; chapter 10 from our perspective. (Deuteronomy 29:29)
Romans 9:7
οὐδ’ ὅτι εἰσὶν σπέρμα Ἀβραάμ πάντες τέκνα· ἀλλ’, Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα
Neither that the seed of Abraham are all children but, “In Isaac, they shall be called to you seed.”
Paraphrase: Now here’s the fact that every Jewish person must grasp. Simply being a biological descendant of Abraham does not make you a member of the people of God; and therefore entitled to all the promised blessings of God’s covenant. There are “children of Abraham” and there are “children of Abraham.” (Luke 3:8; John 1:47; Romans 2:28-29; Galatians 6:16) The first are simply biological descendants of Abraham; God makes no promises to them. The second are those who have been selected by God for eternal salvation. It is these persons who are the proper recipients of all God’s promised blessings, not those who are biologically descended from Abraham. Just think of Abraham’s children. Ishmael was as much a descendant of Abraham as Isaac, yet it was Isaac who was counted amongst the people of God and not Ishmael. Recall what God said to Abraham after he had driven Ishmael and Hagar away, “Do not be distressed because of the lad [Ishmael] and your maid [Hagar]; whatever Sarah tells you, listen to her, for through Isaac your descendants shall be named. (Genesis 21:12)
Comments:
Romans 9:8
τοῦτ’ ἔστιν, οὐ τὰ τέκνα τῆς σαρκὸς, ταῦτα τέκνα τοῦ Θεοῦ· ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα.
This is; not the children of the flesh, these children of God but the children of the promise are reckoned for seed.
Paraphrase: Why was Isaac given a place amongst God’s people while Ishmael was driven out, even though both were descended from Abraham? Because God had chosen to give Isaac a place among His people and not Ishmael. Isaac was the one born by a miraculous act of God when He promised to give Sarah a son even though she was well beyond childbearing years. (Galatians 4:23) Ishmael was born according to the natural laws of biology. Therefore, it was Isaac and his children who were reckoned to be the people of God while Ishmael and his children were given no place in the circle of God’s people. Thus, Isaac was entitled to the blessings of God’s promise and not Ishmael.
Comments:
Romans 9:9
ἐπαγγελίας γὰρ, ὁ λόγος οὗτος· Κατὰ τὸν καιρὸν τοῦτον, ἐλεύσομαι, καὶ ἔσται τῇ Σάρρᾳ υἱός.
For this the word of promise, “At this time, I will come, and there will be for Sarah a son.”
Paraphrase: Recall the story in Genesis where God speaks to Abraham and says, “I will surely return to you at this time next year; and behold, Sarah your wife will have a son.” At the time, Sarah had overheard this conversation and found it so absurd that she laughed to herself. To this, God responded, “Is anything too difficult for the LORD? At the appointed time I will return to you, at this time next year, and Sarah will have a son.” (Genesis 18:10, 14) Here we see that Isaac was the child born by a special promise from God. His conception and birth were naturally impossible. Now this is why he was reckoned to be one of God’s people while Ishmael was passed by even though Ishmael was also a son of Abraham.
Comments:
Romans 9:10
Οὐ μόνον δέ, ἀλλὰ καὶ Ῥεβέκκα, ἐξ ἑνὸς κοίτην, ἔχουσα Ἰσαὰκ τοῦ πατρὸς ἡμῶν,
and not only but even Rebekah, from one pregnancy, having Isaac, our father.
Paraphrase: Let me provide another example which makes the point even more clearly. Perhaps you are thinking that Isaac was chosen over Ishmael because he was born from a free woman and Ishmael was born from a slave woman. (Galatians 4:23) Well this cannot be said about Rebekah. From one pregnancy, she gave birth to two children. Of these two children, Esau is not counted amongst the people of God while we call Isaac our patriarch. (Romans 9:5) Why?
Comments:
Romans 9:11
μήπω γὰρ γεννηθέντων, μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατ’ ἐκλογὴν πρόθεσις τοῦ Θεοῦ μένῃ,
For not yet being born, neither doing any good or evil, in order that the purpose of God according to election might stand,
Paraphrase: The answer is simply that God chose Isaac and did not choose Ishmael. From God’s perspective, nothing more can be said than this. You might think that Jacob did something which led God to choose him and not Esau, but this certainly cannot be. How could they have possibly done anything good or bad when they were not even born yet? What good or evil could they have done which might have moved God to choose one over the other? All we can say is that God made His choice purely for reasons known to Himself.
Comments:
Note the participle memory forms.
Chafer: “There is no mere arbitrary caprice in divine election, for God in this, as in all He does, is governed by infinite wisdom, holiness, and love. As the ground of His election, He foresaw no difference in character of one over another. His choice is not based on anticipated worthiness. Election is an act of grace apart from works. Neither faith nor good works is the cause of divine election. They are rather the fruit of election. Men are not first holy and then chosen; but are first chosen and then holy. It was that they might be holy that they were chosen. The destiny of Isaac’s sons was determined before they had done anything good or bad that the fact of sovereign election might stand without complication (Romans 9:11–13). The fact that a supposed conditional election is the belief of the majority is due, doubtless, to the reluctance on the part of man to admit that no merit resides in his natural self.” “Biblical Theism: Divine Decrees,” Bibliotheca Sacra 96 (1939): 266.
Romans 9:12
οὐκ ἐξ ἔργων, ἀλλ’ ἐκ τοῦ καλοῦντος, ἐρρέθη αὐτῇ ὅτι, Ὁ μείζων δουλεύσει τῷ ἐλάσσονι.
not of works but from the One calling, it was said to her, “The greater will serve the younger.”
Paraphrase: Thus, it was purely God’s sovereign purpose, known only to Himself, that He flipped the birth order when He announced to Rebekah, “The older son will serve the younger.” (Genesis 25:23) It was not because Jacob was a better person than Esau or had done something to earn God’s favor.
Comments:
Romans 9:13
καθὼς γέγραπται Τὸν· Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα.
even as it is written, “Jacob I loved and Esau I hated.”
Paraphrase: Certainly not. On the contrary, God tells us the simple truth that He set His love on Jacob and turned His back on Esau. This is the reason Jacob is counted amongst the people of God and Esau is not. No other reason is given us other than God’s perfect sovereignty. You can read this quote in the prophet Malachi: The oracle of the word of the LORD to Israel through Malachi. “I have loved you,” says the LORD. But you say, “How have You loved us?” “Was not Esau Jacob’s brother?” declares the LORD. “Yet I have loved Jacob, but I have hated Esau, and I have made his mountains a desolation and appointed his inheritance for the jackals of the wilderness.” Though Edom says, “We have been beaten down, but we will return and build up the ruins”; thus says the LORD of hosts, “They may build, but I will tear down; and men will call them the wicked territory, and the people toward whom the LORD is indignant forever.” Your eyes will see this and you will say, “The LORD be magnified beyond the border of Israel!” (Malachi 1:1-5)
Comments:
The issues surrounding this verse are discussed here.
Romans 9:14
Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο!
What therefore shall we say? Is there injustice with God? May it never be.
Paraphrase: What are we to think of this? Is it really just for God to choose one and not another? Is God less than perfectly just in this matter? Clearly, this cannot be, my dear brothers and sisters. We must dismiss this thought as soon as it arises in our minds.
Comments:
Romans 9:15
τῷ Μωϋσεῖ γὰρ λέγει· Ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω.
For he says to Moses, “I will mercy whomever I will mercy, and I will pity whomever I will pity.”
Paraphrase: Think of what God said to Moses. He gave no other reason to Moses for His action than just His own perfect sovereignty. When He gave Moses a glimpse of His glory, He added, “…and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion.” (Exodus 33:19) Now this must be our confession as well. Let us do as our Master did when He said, “Even so, Father, for so it seemed good in Your Sight.” (Matthew 11:26)
Comments:
Romans 9:16
Ἄρα οὖν, οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος Θεοῦ.
Therefore then, not of the chooser, nor of the runner, but of the One showing mercy, God.
Paraphrase: Well then, we have finally come to the point. The people, who are entitled to receive God’s promises and to expect blessing from them, are not those who live virtuously, or those who made the choice to follow Christ, or those who crossed land and sea to make disciples. (Matthew 23:15) The people of God are simply those on whom God has chosen, from before the foundation of the world, to pour out His mercy and love.
Comments:
Romans 9:17
λέγει γὰρ ἡ γραφὴ τῷ Φαραὼ ὅτι· Εἰς αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ.
For the Scripture says to Pharoah, “For this very thing, I raised you up so that I might show in you My power and so that My Name might be published in all the earth.”
Paraphrase: Further proof of this is contained in what the Bible teaches us about Pharaoh. God told Moses to tell Pharaoh that He had spared His life for two reasons: First, so that God could make it clear to everyone present just how much more powerful He was than Pharaoh. This God did by each of the plagues which He sent on the land of Egypt. (Exodus 7:4-5) Second, so that the power and Name of God might be broadcasted throughout the entire earth. (Ezekiel 36:22-23) These are the verses which teach us this: Then the LORD said to Moses, “Rise up early in the morning and stand before Pharaoh and say to him, ‘Thus says the LORD, the God of the Hebrews, “Let My people go, that they may serve Me. For this time, I will send all My plagues on you and your servants and your people, so that you may know that there is no one like Me in all the earth. For if by now I had put forth My hand and struck you and your people with pestilence, you would then have been cut off from the earth. But, indeed, for this reason I have allowed you to remain, in order to show you My power and in order to proclaim My name through all the earth. Still you exalt yourself against My people by not letting them go. (Exodus 9:13-17)
Comments:
Romans 9:18
ἄρα οὖν, ὃν θέλει, ἐλεεῖ· ὃν δὲ θέλει, σκληρύνει.
Therefore then, whom He chooses, he mercies; and whom he chooses, he hardens.
Paraphrase: So then it is clear that it is God who decides who will receive His mercy and who will be left to harden themselves in their sin.
Comments:
The hardening of Pharaoh’s heart is represented this way:
- God is said to have hardened Pharaoh’s heart nine times (Exodus 4:21, 7:3, 9:12, 10:1, 10:20, 10:27, 11:10, 14:4, 14:8).
- Pharaoh is said to have hardened his own heart three times (Exodus 8:15, 8:32, 9:34).
- Six verses speak of Pharaoh’s heart being hardened with no agent specified (Exodus 7:13, 7:14, 7:22, 8:19, 9:7, 9:35).
Romans 9:19
Ἐρεῖς μοι οὖν, Τί οὖν ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ, τίς ἀνθέστηκεν;
Then, you will say to me, “Why then does He still find fault, for His will, who has resisted?
Paraphrase: Perhaps you might object to this and ask the question. If God is the One who decides who will be saved, then how is it just for Him to punish someone who fails to be saved? After all, they weren’t chosen by God; and because of this, they failed to enter into eternal life. How can they possibly go against what God has already decided for them? It seems they are locked into damnation with no possibility for salvation.
Comments:
Romans 9:20
ὦ ἄνθρωπε, μενοῦνγε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι, Τί με ἐποίησας οὕτως;
Oh man, No! Who are you, contradicting God? Will the thing molded say to the molder, “Why are you making me in this manner?”
Paraphrase: Oh people, please don’t let such thoughts enter your mind! Would you rise up in pride and make such accusations against the Great God of Heaven and Earth? Would you speak foolishly as Job did? (Job 42:1-6) Would you the creature bring charges against your Creator? Does the clay speak so sharply to the potter and demand to know why the potter is molding him in such a way? (Isaiah 45:9)
Comments:
Romans 9:21
ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ, ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν;
or has not the potter power of the clay from the same mass to make one part, on the one hand, a vessel for honor and another part to dishonor?
Paraphrase: Certainly no one questions a potter for making different kinds of articles from the same lump of clay. (Jeremiah 18:6) Some things he makes are designed for more honorable and important uses such as the pots, pans, and other utensils he crafts for use in the temple. Other things are designed for normal use in our every day lives; and some things, he designs for dishonorable uses such as when he makes a toilet. Either way, it is the potter’s prerogative to mold the clay into whatever kind of vessel he chooses.
Comments:
For ὃ μεν… ὃ δε see Blass p145.
Romans 9:22
Εἰ δὲ θέλων ὁ Θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ, ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ, σκεύη ὀργῆς, κατηρτισμένα εἰς ἀπώλειαν,
Now if God, desiring to demonstrate His wrath and to reveal His power, carried with much longsuffering the vessel of wrath, prepared for destruction,
Paraphrase: So the truth is this. God’s predestination has a twofold purpose. On the one hand, He makes a terrifying display of His wrath and power by choosing some for eternal destruction and preparing them for it. You might wonder how God prepares these vessels for destruction. Well, He does this by delaying His judgments. (Romans 2:4) He does not punish them immediately; instead, He tolerates their unbelief and gives them space to repent. (2 Peter 3:8-9) Now their refusal to be saved is shown to be all the more wicked and heinous in light of God’s goodness in giving them time to turn from sin and be saved. Now their unbelief appears against the backdrop of God’s patience. We could say that God gives sinners enough rope by which they hang themselves, as the saying goes; and thus they are made ripe for God’s wrath and judgment. Truly, these are the vessels of wrath which the Great Potter has fashioned for His own purpose.
Comments:
κατηρτισμένα can be a middle voice which fits the idea here of the vessels of wrath fitting themselves for destruction. For the sigma before the mem, see MBG §46.5. God is said to do something to a person when He allows that person to do it to himself. God hardened Pharaoh’s heart by giving him space to harden his own heart.
Gill (p81): “fitted for destruction”, that is, eternal damnation; not by God, for this does not respect God’s act of ordination to punishment; but by Satan, the god of this world, that blinds them, who works effectually in them, and leads them captive at his will; and by themselves, by their own wickedness, hardness of heart, and impenitence, do they treasure up to themselves wrath, against the day of wrath, so that their destruction is of themselves: a phrase somewhat like this is used in Psalm 31:12, where the Psalmist, under some dismal apprehensions of himself, says, that he was like כלי אבד, “a perishing vessel”, or “a vessel of perdition”; the Septuagint render it, σκευος απολωλος, “a lost vessel”.
Romans 9:23
καὶ ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν,
and in order that He might reveal the riches of His glory on the vessels of mercy which He has made ready for glory.
Paraphrase: On the other hand, God makes a magnificent display of His glory by pouring out goodness (Exodus 33:18-19) and mercy on all those whom He has chosen for eternal life. These sinners are also prepared by God (Ephesians 2:10; 3:20; Philippians 2:13) for entrance into His holy city. (Revelation 7:14; 14:4) These are the vessels of mercy which the Great Potter has fashioned for His own purpose.
Comments:
Romans 9:24
οὓς καὶ ἐκάλεσεν, ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων, ἀλλὰ καὶ ἐξ ἐθνῶν;
whom even He called, not only us of the Jews, but even of the gentiles.
Paraphrase: Yes, these are the ones whom God has chosen and called out of darkness to be His people; and since God’s choice is not based on anything in the ones He chose, this means that the people of God is broader than just the Jews. Now God can take any person, even if they had no place among His old covenant people, and He can give them a place in the new family of God. (Ephesians 2:11-22) Yes, not just Jews, but God also chooses gentiles to have a place in the circle of His people.
Comments:
Romans 9:25
ὡς καὶ ἐν τῷ Ὡσηὲ λέγει· Καλέσω τὸν οὐ λαόν μου, λαόν μου· καὶ τὴν οὐκ ἠγαπημένην, ἠγαπημένην,
as even in Hosea says, “I will call the not-My-people, My people and the not-being-loved, the being-loved.
Paraphrase: Yes, God’s calling of the gentiles brings to mind the word which God gave to Hosea. “I will sow her for Myself in the land. I will also have compassion on her who had not obtained compassion, and I will say to those who were not My people, ‘You are My people!’ And they will say, ‘You are my God!'” (Hosea 2:23) Does this not show the inexpressible goodness and mercy of God? Israel had cut itself off from God’s covenant because of their idolatry; they were no longer God’s people. (Hosea 1:9) But now, God reverses course. Because of His great mercy, He returns to His rebellious children and embraces them once again. “You are My people!” He announces over them. Now this is what God delights to do, and He does the same thing to the gentile peoples who had no place in the circle of God’s people. (Ephesians 2:12) He calls them to Himself and gathers them together and calls His Name over them. “These are My people!” He declares. (Deuteronomy 28:10; 2 Chronicles 7:14; Isaiah 43:7; Jeremiah 7:10-11; 14:9; Daniel 9:19)
Comments:
Romans 9:26
Καὶ, Ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς, Οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται Υἱοὶ Θεοῦ ζῶντος.
and it will be in the place where it was said to them, “Not My people, you are” there they will be called, “Sons of Living God.”
Paraphrase: Oh the matchless goodness of our God! See it again when He announced to Hosea: “Yet the number of the sons of Israel will be like the sand of the sea, which cannot be measured or numbered; and in the place where it is said to them, “You are not My people,” It will be said to them, “You are the sons of the living God.” (Hosea 1:10) Again, the mercy of God is seen in that He takes those who are not His people and adopts them into His family.
Comments:
Romans 9:27
Ἠσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ· Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπόλειμμα σωθήσεται.
And Isaiah cried out concerning Israel, “If the number of the sons of Israel might be as the sand of the sea, the remnant will be saved.”
Paraphrase: Now in terms of Israel, Isaiah teaches what I have said above. (Romans 9:6) Recall what he wrote in these verses: “Now in that day, the remnant of Israel, and those of the house of Jacob who have escaped, will never again rely on the one who struck them, but will truly rely on the LORD, the Holy One of Israel. A remnant will return, the remnant of Jacob, to the mighty God. For though your people, O Israel, may be like the sand of the sea, only a remnant within them will return; a destruction is determined, overflowing with righteousness. (Isaiah 10:20-22) Not all Israel are of Israel as I said previously. (Romans 9:6) It is the remnant, whom God has chosen, who will receive the promised blessings.
Comments:
See Burton §285 for εαν. This is a third class condition. Abbott suggests (§2158) that the apodosis (the remnant will be saved) implies that Paul used ἐάν here with the idea of “even if the number of the sons…”
Romans 9:28
λόγον γὰρ συντελῶν καὶ συντέμνων, ποιήσει Κύριος ἐπὶ τῆς γῆς.
For a legal case finishing and cutting it short, the Lord will bring on the land.
Paraphrase: “For a complete destruction, one that is decreed, the Lord GOD of hosts will execute in the midst of the whole land.” (Isaiah 10:22) This is what Isaiah says about God’s plan for the unbelieving nation of Israel, and you can be sure of this, it will be carried out promptly and decisively. The believing remnant of the Jewish nation, however, will be saved just as decisively and will receive all the blessings which God has promised to His people.
Comments:
Romans 9:29
Καὶ, καθὼς προείρηκεν Ἠσαΐας· Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν.
and even as Isaiah said before, “Unless the Lord of armies had left behind for us a seed, as Sodom we had been and as Gomorrah we had been made like.
Paraphrase: Nevertheless, this believing remnant will have no cause to rejoice in their own intelligence, wisdom, or discernment. On the contrary, Isaiah teaches us that it is God who made the difference, and not we ourselves. (1 Corinthians 4:7) He writes, “The daughter of Zion is left like a shelter in a vineyard, like a watchman’s hut in a cucumber field, like a besieged city. Unless the LORD of hosts had left us a few survivors, we would be like Sodom; we would be like Gomorrah. (Isaiah 1:8-9) Yes, my friends, this is where we must end. It is only the free and sovereign grace of God which makes us to differ. (Romans 9:16) That is why we sing the words, Not to us, O LORD, not to us, but to Your name give glory because of Your lovingkindness because of Your truth. (Psalm 115:1)
Comments:
Romans 9:30
Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην, κατέλαβεν δικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως·
What, therefore, shall we say that the gentiles, who were not seeking righteousness, obtained righteousness, but the righteousness of faith.
Paraphrase: What can we say about this, brothers and sisters? It’s a mystery that we can only understand in the light of God’s perfect sovereignty. The gentiles, who had no concern to be right with God or to have a righteous status, were the very ones who found righteousness. They certainly were not trying to live righteous lives; they didn’t even have a copy of God’s law (Romans 2:14), nor had they ever seen it. What could they know about righteousness? and yet, the truth is that when they heard the gospel, they put their trust in Jesus and found righteousness! Oh how they rejoiced to be called the sons and daughters of God! (Acts 13:48; Romans 15:8-12; 1 Peter 1:8)
Comments:
Romans 9:31
Ἰσραὴλ δὲ, διώκων νόμον δικαιοσύνης, εἰς νόμον οὐκ ἔφθασεν.
But Israel, seeking the law of righteousness, did not reach to the law.
Paraphrase: Now, by way of contrast, consider our own countrymen, the Jews. They engaged in a most careful and exact study of God’s law; they knew its every jot and tittle. They took every command and carefully worked out it’s application to every area of life. They expanded God’s original law into 613 distinct commands, 248 things to do and 365 things to avoid, and where did this study get them? Did they ever arrive at the kind of holiness which God’s law requires? Were they ever able to reach the status where they could legitimately claim to be righteous before God? We all know that they did not, and the Psalmist expresses what every Jews knows to be true. If You, LORD, should mark iniquities, O Lord, who could stand? (Psalm 130:3)
Comments:
Ewald calls (p43) the Jewish study of the law “a legislative mania.” His comments are quite interesting. Details of this mania are in Schurer §28.
Romans 9:32
διὰ τί; ὅτι οὐκ ἐκ πίστεως, ἀλλ’ ὡς ἐξ ἔργων. προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος,
On account of what? That not of faith but as of works. They stumbled over the stone of stumbling.
Paraphrase: Why is this? Why did the Jews miss righteousness while the gentiles found it? For this simple reason; the Jews pursued righteousness via the covenant of works. The gentiles, by way of the covenant of grace. The Jews could not accept the kingship of Jesus, nor could they accept the preaching of salvation in Christ. (1 Corinthians 1:23) They could think of nothing but of working out their own righteousness by the strength of their own will. (Romans 10:3) When they heard the offer of a full and perfect righteousness to be had by union with Christ and received as a free gift, they couldn’t and wouldn’t accept it. They were offended at it. The very Rock who was meant for their salvation (Psalm 18:1-2; 62:5-8; 95:1-2; Isaiah 26:1-4; Deuteronomy 32:3-4, 15), was, for them, something over which they tripped and fell.
Comments:
Romans 9:33
καθὼς γέγραπται· Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος, καὶ πέτραν σκανδάλου· καὶ ὁ πιστεύων ἐπ’ αὐτῷ, οὐ καταισχυνθήσεται.
Even as it is written, “Behold, I place in Zion a stone of stumbling and a rock of offense and the one believing on Him, will not be ashamed.”
Paraphrase: Isaiah prophesied of this; recall these words: “Therefore thus says the Lord GOD, “Behold, I am laying in Zion a stone, a tested stone, a costly cornerstone for the foundation, firmly placed. He who believes in it will not be disturbed. (Isaiah 28:16) Here God speaks of the Great Messiah King whom He will send for the salvation of His people. Anyone who built his house on this rock would never be shaken. But, Isaiah also prophesied, “Then He shall become a sanctuary; but to both the houses of Israel, a stone to strike and a rock to stumble over, and a snare and a trap for the inhabitants of Jerusalem. Many will stumble over them; then they will fall and be broken; they will even be snared and caught.” (Isaiah 8:14-15) These verses show that many of the Jewish people will not trust in this Rock for salvation but will actually stumble over it to their condemnation.
Comments: